3SKAP 

HE 

QTF  R 


CHARLES-GODFREY-  LELAND 


JOHN  •  DYNE  LEY  -PRINCE 


REESE  LIBRARY 

OK  THK 

UNIVERSITY  OF  CALIFORNIA 

Class 


feulrfgfeap  tl^e 

And  Other  Algonkin  Poems 


-    **.'t  «*  ''•  (Harvard) 

.nquin  Le^enc 


And  bade  the  little  rreuture  conn-  to  him  : 
Back  xmiled  the  baby,  but  it  did  not  budge. 

(,s>/»  /)«(;#•  MS.) 


Kuldskap  the  Master 

And  Other  Algonkin  Poems 


Translated  Metrically   by 

:HARLES  GODFREY  LELAND,  Hon.  F.R.S.L.;  M.A. 

(Harvard) 
Author  of  "  The  Algonquin  Legends  of  New  England  " 

AND 

JOHN  DYNELEY  PRINCE,  Ph.D.  (Johns  Hopkins) 

Professor  in  Columbia  University  and  author  of  various 
articles  on  Algonkin  dialects 


FUNK  &  WAGNALLS  COMPANY 

Ne<w  York  and  London 

J902 


,M' 


BEESE 


COPYRIGHT,  1902 
By  FUNK  &  WAGNALLS  COMPANY 

NEW  YOKK 


Registered  at  Stationers'  Hall,  London,  England 
Printed  in  the  United  States  of  America 


Published  November,  1902 


ILLUSTRATIONS  IN   THE    VOLUME 


Half-tone  Text  Illustrations  by  F.  BERKELEY  SMITH 

Ten  Tracings  after  Indian  Designs  by 
CHARLES  GODFREY  LELAND 

Frontispiece  by  EDWIN  WILLARD  DEMING 


Contents! 


PAGE 

Preface— By  CHARLES  GODFREY  LELAND       .    11 
iJntroUuctlon— By  JOHN  DYNELEY  PRINCE       .     21 


PART  FIRST— THE  EPIC  OF  KUL6&KAP 

CailtO  jiVCtk— Creation  Legends 

I.  The  Birth  of  Kuloskap        .  '     .        .  .  4:5 

II.  The  Creation  of  Man  and  the  Animals  .  50 

III.  The  Origin  of  the  Rattlesnakes.  .  .  5(i 

IV.  How  Kuloskap  named  the  Animals    .  .  59 

Canto  ^rcontt— The  Master's  Kindness  to  Man 

I.   What  Kuloskap  did  for  the  Indians  .         .  r>2 
II.  How  Kuloskap  granted  Gifts  and  Favors 

to  many  Indians      .         .         .         .         .  <>4 

III.  Kuloskap  and  the  Fool        ....  90 

IV.  The  Three  Brothers  who  became  Trees      .  1)4 
V.  Kuloskap  and  the  Wise  Wishers        .         .  98 

VI.  How  Kuloskap  was  conquered  by  the  Babe  107 

CantO  (£!)trlJ  —  The  Master  and  the  Animals 

I.  Kuloskap  and  the  Loons     .        .        .        .110 
II.  Kuloskap  and  the  Beaver    ....  112 

III.  The  Sable  and  the  Serpent  .        .        .118 

IV.  Kuloskap  and  the  Turtle     ...  12:-} 
V.  How  Mikchik  the  Turtle  was  false  to  the 

Master !;>(> 

VI.  How  Kuloskap  conquered   Aklibimo  the 

Great  Bull  Frog 140 

VII.  How  Kuloskap  went  Whale  Fishing  .    152 

VIII.  Kuloskap  and  Wuchosen  the  Wind  Eagle     158 

CantO  Jourtf)—  The  Master  and  the  Sorcerers 

I.  Kuloskap  and  Winpe  .        .        .        .        .162 
II.  How  a  Witch  sought  to  cajole  the  Master    1 72 

III.  How  Kuloskap  fought  the  Giant  Sorcerers  174 

IV.  How  the  Master  showed  himself  a  Great 

Smoker    . 182 

V.  Kuloskap  and  the  Witch     .        .        .        .185 


.'34 


6  CONTENTS 


Canto  jfourtl)— Continued  PAOK 

VI.  Kuloskap  and  the  Witch  called  "The  Pitcher"  194 
VII.  How  Kuloskap  sailed  through  the  Cavern  of 

Darkness 203 

VIII.  How  the  Master  found  the  Summer        .        .  208 

IX.  How  Kuloskap  left  the  World          .        .        .21.°, 

X.  The  Master  and  the  Fi mil  Day         .        .    .     .  217 


PART  SECOND— WITCHCRAFT  LORE 

I.  The  Wizard's  Chant 223 

II.  The  Woman  and  the  Serpent  ,  225 

III.  The  Wizard  Snake 229 

IV.  The  Measuring  Worm 231 

V.  The  P'mula  or  Air-Demon        ....  2:5(> 

VI.  The  Little  Boy  kidnapped  by  the  Bear  .         .  2:>9 

VII.  The  Wizard  and  the  Christian  Priest      .        .  242 

VIII.  Wizard  Warfare        .        .        .        .        .        .244 

IX.  The  Wizard's  Hunting 250 

X.  Six  Short  Tales  of  Witchcraft  .        .        .  253 

XI.  A  Delaware  Youth  and  his  Uncle    .        .        .  256 

XII.  The  Dance  of  Old  Age 2(50 

XIII.  A  Tale  of  the  River-Elves  .  2<>9 


PART  THIRD-LYRICS  AND  MISCELLANY 

I.  The  Song  of  Lappilatwan          ....  273 
II.  The  Story  of  Nipon  the  Summer      .        .         .  283 

III.  The  Scarlet  Tanager  and  the  Leaf    .        .        .  295 

IV.  The  Blind  Boy 305 

V.  A  Passamaquoddy  Love  Song  i  308 

VI.  The  Song  of  the  Stars 312 

VII.  How  the  Indians  lost  their  Power  .  .  314 

VIII.  The  Partridge  and  the  Spring  ....  320 

IX.  Lox,  the  Indian  Devil 325 

.    .    ;    ;    .    .    .    .337 

The  Passamafjuodd;/   Wampum  Records  340 

.  361 


if  till 


PAGE 

Kuloskap  and  the  Babe       ....       Frontispiece 
The  Creation  of  Man 50 

The  Origin  of  the  Rattlesnakes 58 

What  Kuloskap  did  for  the  Indians   .        .        .        .67 

Kuloskap  and  the  Loons 110 

Kuloskap  and  the  Beaver .110 

The  Sable  and  the  Serpent 122 

How  Kuloskap  went  Whale  Fishing          .        .        .  154 

Kuluskap  and  Winpe 170 

How  Kuloskap  fought  the  Giant  Sorcerers  at  Saco    .  178 

How  Kuloskap  sailed  through  the  Cavern  of  Dark 
ness        205 

The  Little  Boy  Kidnapped  by  the  Bear      .        .        .241 

Wizard  Warfare 246 

The  Dance  of  Old  Age 266 

Lox,  the  Indian  Devil  .  333 


preface 

BY 

CHARLES  GODFREY  LELAND 


PREFACE 

Very  few  persons  are  aware  that  there  has  perished,  or 
is  rapidly  perishing,  among  the  Red  Indians  of  North 
America,  far  more  poetry  than  was  ever  written  by  all 
the  white  inhabitants  and  that  this  native  verse  is  often 
of  a  very  high  order.  For  the  Indian  sagas,  or  legends, 
or  traditions  were,  in  fact,  all  songs;  as  is  the  case  to 
this  day  with  similar  lore  in  Italy.  Indeed,  in  the  latter 
country,  I  have  been  asked  if  I  would  have  a  fairy  tale 
chanted  or  repeated  as  prose  I  Thus,  all  the  narratives 
in  my  "Algonquin  Legends  of  New  England,"  especially 
those  referring  to  Kuloskap  (Kliiskabe) ,  or  to  the  gods, 
might  have  been  correctly  made  into  a  poetic  cycle,  as 
the  Finnish  Kalevala  was  made  by  Lfmnrot. 

After  I  had  published  my  Legends,  however,  I  was 
made  aware  by  Louis  Mitchell,  a  Passamaquoddy  In 
dian,  who  had  been  in  the  Legislature  of  Maine,  and 
had  collected  and  written  out  for  me,  with  strictest 
literalness.  a  great  number  of  manuscripts,  that  there 
were  in  existence  certain  narratives  and  poems  quite 
different  in  kind  from  anything  which  I  possessed. 
Among  the  former  was  a  History  of  the  Passamaquoddy 
Tribe,  illustrated  with  numerous  designs  of  the  birch- 
bark  school  of  art.  which  I  transferred  to  my  friend  the 
late  Dr.  D.  G.  Brinton  as  its  most  appropriate  posses 


12  PREFACE 

sor.  Three  of  the  poems  Mitchell  wrote  out  for  me  in 
exact,  though  often  quite  ungrammatical  language, 
which  was  so  close  to  the  original  that  the  metres  be 
trayed  themselves  throughout.  I  regret  that,  though  I 
had  certainly  acquired  some  knowledge  of  "Indian,"  it 
was,  as  a  Passamaquoddy  friend  one  day  amiably  ob 
served,  "only  baby  Injun  now.  grow  bigger  some  day  like 
Mikumwess  s'posin'you  want  to,"  in  reference  to  a  small 
goblin  who  is  believed  to  have  the  power  of  increasing 
his  stature  at  will.  However,  I  with  great  care  put  the 
Mitchell  Anglo- Algonkin  into  English  metre,  having  been 
impressed,  while  at  the  work,  with  the  exquisitely  naive 
and  fresh  character  of  the  original,  which,  while  it  often 
reminded  me  of  Norse  poetry,  in  many  passages  had 
strictly  a  life  and  beauty  of  its  own. 

Among  my  varied  and  most  valued  small  possessions 
is  what  was  once,  beyond  doubt,  the  sketch  book  of 
Salvator  Rosa  himself,  consisting  of  a  number  of  blank 
leaves  on  one  of  which  still  remains  an  exquisite  pen 
sketch  of  a  head  by  Bronzino.  There  were  in  it  also,  at 
one  time,  as  appears  from  a  memorandum  and  on  a  fly 
leaf,  several  sketches  of  Salvator.  but  these  have  been  cut 
out  and  sold.  The  binding  or  cover  of  the  book  was 
made  from  a  large  folio-thick  parchment  leaf  from  a  four 
teenth  century  religious  manuscript,  whereon  are  seven 
illuminated  vermilion  capitals  still  remaining.  And.  as 
my  manuscript  exactly  fitted  the  cover,  I  placed  it 
therein,  where  it  rested  for  many  years,  undisturbed 
even  by  a  thought  save  when  it  occurred  to  me  how 
the  great  and  savage  master,  who  was  himself  a  poet, 


PREFACE  13 

would   have   rejoiced    among   Indians   and   liked  their 

lyrics ! 

"  Io  sono  pittore 
Gar  flink  rait  der  Hand 
Und  bin  Salvatore 
La  Rosa  genannt." 

It  so  befell  that  I,  perfortuna,  became  correspondent 
with  Professor  J.  Dyneley  Prince,  who  had  come  some 
time  after  but  got  far  before  me  in  a  knowledge  of  Al- 
gonkin,  as  was  shown  in  various  papers  containing  the 
original  text  and  translations  of  Algonkin  legends  in 
different  dialects.  Whereupon,  the  thought  occurred  to 
me  that  this  fully  qualified  scholar  might  revise,  correct, 
and  compare  my  metrical  version  with  the  original 
text,  which  task  would  be  much  facilitated  by  the  fact 
that  he  also  was  well  acquainted  with  Louis  Mitchell, 
and  I  may  here  mention  that,  while  I  had  at  one  time 
obtained  an  accurate  copy  of  the  celebrated  Algonkin 
"Wampum  Record''  which  was  recited  annually  in  by 
gone  days  at  the  Council  of  the  Tribes,  and  had  it  read 
to  me.  and  written  out  in  Indian  English.  Prof.  Dyneley 
Prince  has  himself  translated  it  and  reproduces  a  por 
tion  of  it  in  the  present  work.  So  it  came  to  pass  that 
this  book  was  written.  And  I  may  here  mention  that 
my  colleague,  while  his  specialty  is  the  Semitic  tongues, 
also  has  (like  my  late  friend  E.  H.  Palmer,  who  professed 
Arabic  at  Cambridge)  the  gift  of  the  Romany  and  even 
Shelta,  which  are  as  the  Latin  and  Greek  of  the  roads  I 

During  more  than  one-third  of  a  life  which  began  in 
1824. 1  have  passed  almost  annually  over  the  continent 
of  Europe.  I  have  lived  for  the  past  fifteen  years  in 


14  PREFACE 


Florence,  in  touch  with  the  Apennines,  or  opposite  Bel- 
losguarda,  sung  by  many  a  poet,  and  the  Alps  and 
castled  crags  of  the  Rhine  come  to  me  often  in  my 
dreams;  yet  I  never  found  in  it  all  that  strange  and 
sweet  charm  like  a  song  without  words  which  haunts 
the  hills  and  valleys  of  rural  New  England.  That  it  has 
existed  and  been  deeply  felt  and  clearly  recognized,  is 
evident  in  the  wcrks  of  Hawthorne,  with  whom  we  may 
include  Washington  Irving,  Judd*  and  indeed  many 
more,  every  one  of  whom  bears  witness  of  having  been 
awakened  by  a  spell  which  he  never  felt  in  other  lands. 
And  this  spirit  of  its  memory  is  the  most  beautiful 
which  I  have  at  command  : 

"  I  feel  its  magic  from  afar 
Like  another  life  in  me ; 
I  hear— though  not  with  living  ear 
And  see  the  forms  which  with  my  eye 
I  ne'er  again  shall  see ! " 

Yet  with  all  this,  there  was  still  one  thing  wanting; 
that  which  Nature  itself  would  not  give  fully,  even  to  a 
Wordsworth  :  the  subtle  final  charm  of  human  tradition, 
poetry,  or  romance.  True,  it  may  be  the  slightest— a 
mere  touch  of  gold-leaf  or  an  illuminated  letter,  or  a  sun- 
gleam  on  the  mountain  top — but  the  most  inspired  poet 
can  never  feel  that  he  is  really  "heart-intimate''  with 
scenery,  if  it  has  for  him  no  ties  of  tradition  or 
folk-lore.  When  I  was  young,  I  felt  this  lack,  and  bore 
in  patience  the  very  common  reproach  of  Europeans 
that  we  had  a  land  without  ancient  legends  or  song. 
But  now  that  I  am  older  grown.  I  have  learned  that 

*  Author  of  "Margaret"  (illustrated  beautifully  by  Felix  Darley). 


PREFACE  15 

this  want  is  all  in  our  own  ignorance  and  neglect  of 
what  we  had  only  to  put  forth  our  hand  to  reach.  We 
bewailed  our  wretched  poverty  when  we  had  in  our  lap 
a  casket  full  of  treasure  which  we  would  not  take  the 
pains  to  open.  Few  indeed  and  far  between  are  those 
who  ever  suspected  till  of  late  years  that  every  hill  and 
dale  in  New  England  had  its  romantic  legend,  its  beauti 
ful  poem,  or  its  marvellous  myth — the  latter  equal  in 
conception  and  form  to  those  of  the  Edda — or  that  a 
vast  collection  of  these  traditions  still  survives  in  perfect 
preservation  among  the  few  remaining  Indians  of  New 
England  and  the  Northeast  Coast,  or  the  Wubnno.  This 
assertion  is,  I  trust,  verified  by  what  is  given  in  the 
Micmac  tales  by  the  late  Rev.  S.  Rand,  the  collection 
made  by  Miss  Abbey  Alger  of  Boston,  and  my  own 
"Algonquin  Legends  of  New  England."*  which  I,  sit 
renifi,  may  mention  was  the  first  to  appear  of  the  series. 
And  I  venture  to  say  from  the  deepest  conviction  that 
it  will  be  no  small  occasion  of  astonishment  and  cha 
grin,  a  hundred  years  hence,  when  the  last  Algonkiu 
Indian  of  the  Walwno  shall  have  passed  away,  that  so 
few  among  our  literary  or  cultured  folk  cared  enough 
to  collect  this  connected  aboriginal  literature.  Unto 
which  I  may  truly  add  that,  when  such  collection  was 
made,  there  were  far  more  critics  to  find  fault  with  the 
way  in  which  it  was  done,  than  persons  to  do  it. 

A  few  of  the  poems  contained  in  this  volume  have 
already   appeared   in   prose   form   in   the   "Algonquin 

*"The  Algonquin  Legends  of  New  England,"  by  Charles  G.  Leland. 
Boston  (Houghton,  Mifflin  &  Co.),  1885.  - 


16  PREFACE 

Legends  of  New  England."  As  these  were  in  fact  poetry, 
or  chanted  in  rude  measure,  I  had  at  first  the  intention 
to  give  them  in  English  in  their  original  form  and  to 
group  all  those  referring  to  the  divinity  in  an  epic,  as 
Lonnrot  made  the  Finnish  Kalevala,  or  Homer  his  own 
great  works.  This  I  have  to  a  degree  accomplished  in 
the  present  volume. 

To  render  my  meaning  clear  as  to  the  legends  having 
been  poems,  the  reader  may  be  aware  that  all  rude  races 
make  no  distinction  between  prose  narrative  and  poetry. 
When  an  Indian,  an  Italian  mountaineer,  an  Arab,  and 
sometimes  a  Gypsy  (I  have  had  experience  of  all  in 
this  respect)  would  spin  off  some  long  romantic  yarn, 
he  either  gives  you  a  choice,  or,  more  frequently,  begins 
to  intone  or  chant  the  tale  in  a  manner  which  is  some 
thing  between  plain-song  and  the  singing  of  "Captain 
Kidd"  in  a  northeaster  by  one  who  has  no  vocal  gift. 
Then  the  voice  falls  into  one  or  the  other  of  two  meas 
ures  which  I  believe  I  have  accurately  followed  in  the 
present  work.  This  primitive  rhythm  is  quite  irregular, 
following  only  a  general  cadence  rather  than  observing 
any  fixed  number  of  beats  in  each  line.  I  have  endeav 
ored  to  represent  this  peculiarity  in  the  English  version 
by  not  adhering  too  strictly  to  an  unvarying  measure. 
These  Amerindian*  metres  are  not  all  like  that  of  Hia 
watha,  which  is.  however,  quite  in  accord  with  the  form 
of  the  Slavonic  and  Spanish  romances. 

Although  not  entirely  ignorant  of  Passamaquoddy. 

*  Amerindian  is  a  term  invented  and  used  by  the  Americanists  of  the 
Smithsonian  Institution,  to  denote  aboriginal  American  races  and  lan- 


PREFACE  17 

Penobscot  and  Micmac,  I  am  not  proficient  therein  and 
have  chiefly  based  my  work  on  very  careful  translations 
executed  by  others.  Here,  however,  I  avail  myself  of 
the  assistance  and  authority  of  my  collaborates,  J. 
Dyneley  Prince,  who  as  these  pages  witness,  has  seri 
ously  studied  the  eastern  Algonkin  dialects,  especially 
the  idiom  of  the  Canadian  Abenakis. 

A  Penobscot  woman  once  told  me  that  it  was  Kins- 
ktibe—she  did  not  call  him  Kulosknp,  as  the  Passama- 
quoddies  do— who  divided  the  great  mountain  of  which 
Boston  originally  consisted  into  thrw  hills.  I  have 
since  learned  from  an  authentic  legend  gathered  by  Miss 
Roma  Lister  that  Virgil  did  the  same  at  Rome.  Here 
the  seven  hills  were  confused  with  three.  Every  reader 
of  Scott  will  recall  the  great  wizard  Michael  Scott,  who 
was  believed  to  have  worked  the  same  miracle : 

"  And,  Warrior,  I  could  say  to  tbee 
The  \vord  that  cleft  Eildon  hills  in  three." 

These  coincidences  are  very  remarkable.  I  regret  that 
I  have  not  the  Penobscot  song  in  which  the  division  of 
the  Boston  hill  is  described,  but  I  believe  that  it  exists. 

The  traditions  and.  to  some  extent,  the  languages  and 
histories  of  the  aboriginal  tribes  are  quite  as  worthy 
of  being  taught  at  our  universities  to  all  who  propose 
to  become  American  scholars  as  many  other  branches 
which  are  endowed  at  great  expense,  and  are  a  great 
source  of  pride.  But  the  true  value  of  work  like  this 
is.  that  the  country  will  be  if  those  who  love  it  so  desire, 
once  more  repeopled  with  the  fairies  of  yore.  Those  who 
will  may  walk  in  the  spirit-haunted  paths,  trodden  in 
2 


18  PREFACE 

the  early  time  by  strange  beings;  the  rocks  will  have 
their  goblins  again,  and  the  "Diana's  Bath,"  as  it  is 
now  styled,  will  be  known  by  its  ancient  Indian  name 
of  "The  Home  of  the  Water  Elves."*  It  was  Bryant, 
I  think,  who  declared  that  the  forest  trees  of  New  Eng 
land  were  all  the  summer  time  repeating  in  Indian  words 
"their  old  poetic  legends  to  the  wind,"  and  it  is  a  tradi 
tion  that  there  are  ancient  Indians  who  understand  the 
language  of  Mufiin  the  Bear— wherein  may  lurk  more 
truth  than  most  would  deem,  according  to  the  latest 
faith  1— but  these  were  unto  all  lost  tongues,  and  the 
dreams  were  thinnest  air.  Now  that  it  is  indeed  possible 
from  these  poems  and  such  tales  as  have  begun  to  re 
appear  to  see  the  forms  of  olden  time  once  more.  I 
venture  to  express  the  hope  that  all  who  love  nature  in 
New  England  will  turn  to  the  study  of  its  folk-lore  and 
thereby  secure  the  final  flash  of  gold  on  the  mountain 
tops,  the  last  touch  in  the  picture,  of  which  I  have 
spoken.  When  I  was  a  boy  my  happiest  hours  were 
spent  in  the  rural  scenery  of  Massachusetts.  Could  I 
have  had  such  books  then.  I  could  have  enjoyed  it  all 
far  more.  Therefore.  I  wish  with  all  my  heart,  and 
truly  from  no  selfish  point  of  view,  that  every  lover  of 
rock  and  river  and  greenwood  tree  would  master  these 
old  Indian  tales  or  poems,  and  see  in  all  Nature  new 
charms.  CHARLES  GODFREY  LELAND. 

*  At  the  Intervale  in  the  White  Mountains,  N.  H.,  the  Indian  name  for 
the  spot  known  as  "Diana's  Bath,"  is  WiratfrncmuTt  wigit  (Passama- 
quoddy),  "the  fairies'  home." 


introduction 


BY 


JOHN  DYNELEY  PRINCE 


INTRODUCTION 

I  became  interested  in  Indian  languages  and  lore  at 
Bar  Harbor,  Me.,  in  1887,  chiefly  through  my  able 
coadjutor.  It  was  Mr.  Leland's  important  work,  "The 
Algonquin  Legends  of  New  England"  (Boston,  1885), 
which  inspired  me  to  make  my  first  investigations  in  this 

field.    Mr.  Leland  was  indeed  the  pioneer  in  examining 

« 
the  oral  literature  of  the  northeastern  Algonkin  tribes. 

a  fact  which  few  scholars  seem  to  recognize.  To  him 
especially,  as  well  as  to  the  late  Rev.  Silas  Rand  of 
Nova  Scotia  and  to  Miss  Abbey  Alger  of  Boston,  do  we 
owe  some  highly  valuable  additions  to  our  knowledge  of 
early  eastern  Algonkin  thought.  My  own  researches 
have  been  devoted  more  to  linguistic  and  phonetic  in 
vestigations  among  the  Canadian  Abenakis  than  to 
comparative  mythological  study — in  which,  however,  I 
feel  a  very  deep  interest.  In  the  present  work  I  have 
had  the  pleasant  task  of  arranging  and  editing  Mr. 
Leland's  material,  to  which  I  have  added  some  of  my 
own  collections.  Mr.  Leland's  poems  are  indicated  by 
the  letter  L  and  my  contributions  by  the  letter  P. 

I  gladly  take  this  opportunity  to  express  my  gratitude 
to  my  friend,  Mr.  A.  S.  Gatschet  of  the  Smithsonian 
Institution  at  Washington,  for  a  great  deal  of  valuable 
advice  and  instruction  given  to  me  at  different  times 
during  my  American  researches.  His  extensive  knowl- 


22  INTRODUCTION 

edge   of   Algonkin  philology  aiid  folk-lore  has  always 
been  most  kindly  placed  at  my  disposal. 

The  existing  representatives  of  the  Algonkin  or  Algic 
race  may  be  separated  linguistically  into  three  great 
divisions :  the  Blackfeet  of  the  extreme  west,  whose 
idiom  differs  most  greatly  from  all  the  other  dialects;* 
the  Cree-Ojibwe  of  the  middle  west,  which  embraces  a 
number  of  closely  allied  linguistic  variations  t  and  the 
Wabanaki  races  of  the  eastern  coast,  with  whom  the 
present  work  is  concerned.  It  should  be  noted  that  the 
Algonkin  languages,  like  all  American  idioms,  are  poly- 
synthetic,  i.e..  either  by  means  of  prefixes  and  suffixes 
which  were  themselves  separate  words,  or,  by  combining 
the  radicals  with  other  radicals,  they  build  up  w7ords  and 
often  sentences  from  original  radicals  which,  in  all  proba 
bility,  were  primitively  monosyllabic.  These  original 
stems  wrere  in  reality  only  indifferent  themes  which  might 
be  used  practically  in  any  sense,  be  it  nominal  or  verbal. 
An  excellent  example  of  polysynthesis  is  seen  in  the  com 
bination  iidnlngn  kiinzi  AlsigODtegok,  "I  learned  it  at 
St.  Francis"  (Abenaki) ,  which  may  be  analyzed  as  fol 
lows  :  n,  inseparable  prefix  of  the  first  person,  d;il  the 
prepositional  element  "in"  or  "at"  (cf.  the  separable 
post-position  tali,  "in"),  Vagakim,  the  root  "to  learn, 
teach"— itself  a  reduplicated  form  of  original  Vkiin, 
"learn"— and,  finally,  -xi,  the  reflexive  ending.  Akigon- 
tegok  is  the  locative  case  of  Alsigontegw,  "river  of 

*  Cf.  J.  W.  Tims,  "Grammar  and  Dictionary  of  the  lilackfoot  Lan 
guage,"  London,  1889. 

tCf.  Horden,  "Grammar  of  the  Cree  Language,"  London,  1881; 
Wilson,  "The  Ojebway  Language,"  Toronto,  1874. 


INTRODUCTION  23 

empty  habitations."  the  Abenaki  name  for  the  Indian 
village  of  St.  Francis,  near  Pierre ville.  The  termination 
-teg\v,  locative  trgok.  always  means  "river,"  but  cannot 
be  used  separately.  If  the  reader  will  reflect  that  the 
entire  linguistic  structure  is  arranged  on  this  plan,  the 
immense  physical  difficulty  of  these  idioms  will  be  appre 
ciated.  On  the  other  hand,  the  Algonkin  languages,  by 
reason  of  their  very  power  to  form  these  long  idea-words, 
are  admirably  adapted  for  narration  and  song,  however 
poor  a  medium  they  might  be  for  modern  business. 

Among  the  following  poems  and  tales  will  be  found 
selections  taken  from  Passaniaquoddies.  Penobscots, 
Abenakis.  Micmacs  and  Delawares.  all  of  which  tribes 
are  members  of  the  so-called  Wabauaki  branch  of  the 
Algonkin  stock  and  are  consequently  nearly  related 
in  language  and  folk-lore.  This  term  Wabanaki  or  On- 
bauaki  (Abenaki)  means  "land  of  the  dawn  or  east," 
and  undoubtedly  points  to  that  section  of  country  in 
which  these  people  first  established  tribal  relations. 
Wnlmnnki  (Onban.-iki)  is  also  a  common  term  for  "a 
man  from  the  east."* 

The  Passamaquoddy  Indians  of  Pleasant  Point.  Me., 
numbering  about  five  hundred  in  all.  are  identical  with 
the  Milicetes  or  Etchemins  of  New  Brunswick  and  Nova 
Scotia.  The  name  Pasoamaquoddy  is  a  purely  local 
term,  meaning  "spearers  of  pollock  fish"  (i>exkatuin). 
The  correct  form  is  Pestnmoktulylk.  These  people  are 
by  far  the  most  interesting  remnant  of  the  Wabanaki,  as 

*Cf.  Prince,  in  Jfusc.  Liwjuistica  Ascoliana.  Turin,  1901,  p 
344. 


24  INTRODUCTION 

they  still  retain  an  unusually  extensive  oral  literature, 
embracing  love  poems,  legends,  and  historical  tales  of 
considerable  value.  It  will  be  noticed,  moreover,  that, 
of  the  material  given  in  the  present  work,  that  coming 
from  the  Passamaquoddy  is  by  far  the  best  from  a 
literary  point  of  view.  I  need  only  call  the  reader's 
attention  to  the  very  remarkable  song  recording  the 
attack  of  the  squirrels  on  Lappjlatwan,vrbo  dwelt  in 
the  birch  tree,  ''ever  sitting  with  his  mouth  open" 
(wechkutonGbit) ,  a  song  of  which  Mr.  Leland  gives  a 
most  charming  version.  I  know  no  parallel  to  this  in 
any  other  literature.  The  wonderful  song  of  Xipon, 
the  summer,  and  the  truly  tender  legend  of  the  loves  of 
the  Leaf  and  the  Firebird  will  serve  still  further  to  illus 
trate  the  purity  of  Passamaquoddy  thought  and  diction. 

The  following  brief  historical  sketch,  taken  from  the 
manuscripts  of  the  Passamaquoddy  Louis  Mitchell,  will 
give  some  idea  of  the  conditions  which  prevailed  among 
the  Wabanaki  previous  to  the  coming  of  the  Europeans. 

"In  former  days  the  Wabanaki  nation,  the  Indians 
called  Meg'wek.  or  Mohawks,  and  other  members  of  the 
Iroquoian  Six  Nations,  were  wont  to  wage  bloody  and 
unceasing  war  with  one  another.  The  Wabanaki  nation 
consisted  of  five  tribes :  Passamaquoddies,  Penobscots, 
Micmacs.  Milicetes,  and  the  tribe,  now  extinct,  which 
formerly  inhabited  the  banks  of  the  Kennebec  River. 
The  bitterest  foes  of  the  Wabanaki  were  undoubtedly  the 
Meg'wek  or  Mohawks,  who  on  the  slightest  provocation 
would  send  bands  to  harry  them  and  destroy  their  crops. 
The  Mohawks  invariably  treated  their  prisoners  with  the 


INT  ROD  UCTIOX  2  5 

most  merciless  severity,  showing  uo  pity  even  to  the 
women  and  children.  A  favorite  torture  which  they 
frequently  practised  was  to  build  a  large  fire  of  hemlock 
coals,  into  the  flames  of  which  they  drove  their  captives, 
compelling  them  to  walk  back  and  forth  over  the  glow 
ing  embers  until  relieved  by  death.  No  case  is  on  record 
where  a  brave  of  the  Wabanaki  succumbed  to  the  fearful 
pain  and  begged  for  mercy.  The  warriors  would  always 
pace  the  fiery  path  with  undaunted  resolution  and  with 
out  uttering  a  sound,  until  nature  put  an  end  to  their 
agony.  Tortures  of  this  sort  were  practised  by  all  the 
tribes,  but  the  Mohawks  exceeded  the  others  in  cruelty." 

"The  cause  of  the  strife  was  an  hereditary  dispute 
about  hunting  grounds.  Besides  the  enmity  which  they 
nourished  in  common  against  the  Six  Nations,  the  Wa 
banaki  had  also  internal  disputes.  Thus,  the  Penobscots 
were  at  feud  with  the  Milicetes  and  the  Micmacs  with  the 
Passaniaquoddies." 

"The  first  war  between  the  last  two  tribes  was 
brought  about  by  the  quarrel  of  two  boys,  sons  of 
chiefs.  On  this  occasion  the  Passamaquoddies  were  on 
a  friendly  visit  to  the  Micmacs,  during  which  the  sons 
of  the  Passamaquoddy  and  Micmac  chiefs  went  shooting 
together.  They  both  shot  at  a  white  sable,  killing  the 
animal  by  their  joint  effort,  but  each  lad  claimed  it  as 
his  game.  Finally,  the  Passamaquoddy  boy,  becoming 
enraged,  killed  the  son  of  the  Micmac  chief.  The  latter 
on  hearing  of  the  murder  could  think  only  of  vengeance, 
and  positively  refused  to  listen  to  the  Passamaquoddy 
chief's  attempt  at  reconciliation.  The  latter  even  offered 


26  INTRODUCTION 


the  life  of  his  own  son  who  had  been  guilty  of  the  mur 
der,  but  all  to  no  purpose.  In  consequence  of  this  un 
fortunate  occurrence,  the  celebrated  'great  war'  was 
then  declared,  which  lasted  many  years." 

"The  Micmacs  although  more  numerous  than  their 
enemies,  were  inferior  warriors,  so  that  the  victory  was 
always  won  (sic!)  by  the  Passamaquoddies.  So  great 
was  the  hostile  spirit  that  the  two  tribes  fought  when 
ever  they  met.  paying  no  heed  to  the  time  of  year.  On 
one  occasion,  the  Passamaquoddies  went  to  Tlancowatik, 
thirty  miles  west  of  St.  John,  N.  B.,  with  a  small  party 
consisting  principally  of  women  and  children,  with  the 
chief  and  a  few  braves.  At  this  place  they  met  a  num 
ber  of  Micmacs  on  their  way  to  Passamaquoddy  Bay. 
The  Micmac  chief  being  a  lover  of  fair  play  ordered  his 
men  to  land  on  an  island  to  await  the  coming  of  a 
messenger.  The  other  chief  sent  word  that  on  the  fol 
lowing  day  'the  boys  would  come  out  to  play.'  As  the 
Passamaquoddy  chief  had  very  few  men  able  to  bear 
arms,  he  made  the  women  attire  themselves  like  warriors 
so  that  from  a  distance  they  might  be  mistaken  for  men, 
and  directed  them  to  play  on  the  beach  shouting  and 
laughing  as  if  entirely  fearless.  The  Micmac  chief,  de 
ceived  by  this  stratagem  and  being  afraid,  summoned 
his  braves  to  council,  and  setting  forth  the  disasters 
which  had  been  caused  by  the  long  war  advised  a  treaty 
of  peace.  This  proposition  was  made  to  the  Passama 
quoddies  who,  wearied  by  the  perpetual  state  of  unrest, 
gladly  acceded  to  the  request.  A  general  council  was 
accordingly  called,  by  which  it  was  decided  that  'as  long 


INTRODUCTION  27 

as  the  sun  rises  and  sets,  as  long  as  the  great  lakes 
send  their  waters  to  the  sea,  so  long  should  peace  reign 
over  the  two  tribes.' 

"The  usual  ceremonies  for  making  peace  were  then 
observed,  as  follows:  (1)  a  marriage  was  contracted 
between  a  brave  of  the  challenging  people  and  a  maiden 
of  the  challenged  people.  This  was  regarded  as  a  type 
of  perpetual  future  good  will.  (2)  A  feast  lasting  two 
months  was  celebrated  nightly;  and  (3)  games  of  ball, 
canoe  and  foot  races  and  other  sports  were  carried  on. 
After  such  ceremonies  were  over  no  breach  of  a  treaty 
is  on  record,  not  even  a  single  murder." 

"After  the  great  Micmac  war  was  ended,  the  Passa- 
maquoddies  lived  at  peace  except  for  occasional  raids  of 
Mohawks,  but  the  latter  finally  received  a  blow  from 
which  they  never  recovered,  the  details  of  which  are  as 
follows :  It  was  the  custom  of  the  Mohawks  to  make 
night  attacks,  and  at  one  time,  when  the  Passamaquod- 
dies  were  at  the  head  of  Passamaquoddy  Bay,  the  Mo 
hawks  approached  the  camp,  which  was  called  Quenas- 
quamcook,  with  the  purpose  of  utterly  destroying  it. 
On  this  occasion,  however,  they  were  seen  by  a  Pas 
samaquoddy  brave  whose  people  lay  in  ambush  for 
them.  It  was  the  custom  of  chiefs  to  wear  medallions 
of  white  wampum  shells  which  were  visible  at  a  long 
distance,  particularly  in  the  moonlight.  Picking  out  in 
this  way  the  person  of  the  Mohawk  chief  whose  name 
was  Lox  ('Wolverine')  the  watching  braves  shot  him 
first,  owing  to  which  calamity  the  Mohawks  were  thrown 
into  confusion  and  fled.  The  Passamaquoddies  followed 


28  INTRODUCTION 


them  as  soon  as  day  broke,  but  the  tracks  were  so  scat 
tered  that  they  could  not  find  the  refugees.  It  was 
ascertained  afterwards  that  the  Mohawks  had  quarrelled 
among  themselves,  one  party  being  in  favor  of  making 
peace  with  the  enemy,  while  another  faction  was  strongly 
opposed  to  such  a  measure.  The  discussion  of  the  ques 
tion  ended  in  a  fierce  combat.  This  was  the  final  blow 
to  the  Mohawk  cause,  so  that  the  nation  ever  afterward 
sought  to  be  at  peace  with  the  Passamaquoddies." 

"After  this  battle  the  Passamaquoddies  were  never 
again  molested,  but  the  Penobscot  tribe  was  still  at 
war  with  the  Milicetes  and  Mohawks  and.  in  fact,  was 
nearly  destroyed  three  times  by  their  ruthless  foes."* 

After  this  period  of  intertribal  enmity  came  the  ratifi 
cation  of  the  Wampum  Laws  preserved  in  the  so-called 
"Wampum  Record,"  part  of  which  is  given  in  the 
Appendix.  This  Wababi  Ag'nodmjigon,  as  I  received  it, 
is  really  an  historical  account  transmitted  orally  by 
elderly  men  whose  memories  had  been  especially  trained 
for  the  purpose  from  early  youth.  The  laws  themselves 
are  not  given  in  my  version.  It  was  customary  for  these 
keepers  of  tribal  history  from  time  to  time  to  instruct 
the  younger  members  of  their  clan  in  the  annals  of  the 
people.  The  Passamaquoddy  accounts  were  kept  in  the 
memory  of  the  historians  by  means  of  wampum  shells 
arranged  on  strings  in  such  a  manner  that  certain  com 
binations  suggested  certain  sentences  or  ideas  to  the 
narrator  or  "reader"  who,  of  course,  already  knew  his 
record  by  heart  and  was  merely  aided  by  the  association 
*  See  Prince,  Annals  N.  Y.  Academy  of  Sciences,  XI.,  No.  15,  pp.  370-374. 


INTRODUCTION  29 

in  his  mind  of  the  arrangement  of  the  wampum  beads 
with  incidents  or  sentences  in  the  tale,  song,  or  ceremony 
which  he  was  rendering.  This  explains  such  expressions 
as  "marriage  wampum"  or  "burial  wampum,"  which 
are  common  among  the  Passamaquoddies.  and  simply 
mean  combinations  of  wampum  which  suggested  to  the 
initiated  interpreter  the  ritual  of  the  tribal  marriage 
and  burial  ceremonies.  Passamaquoddy  tradition  has 
it  that  the  Wampum  Records  (i.e.,  the  actual  laws) 
were  read  ceremonially  every  year  at  Caughnawauga, 
the  Iroquois  headquarters. 

This  custom  of  preserving  records  by  means  of  a  mne 
monic  system  was  peculiar  to  all  the  tribes  of  the  Al- 
gonkin  race  as  well  as  to  the  Iroquoian  clans.  Brinton 
refers  to  the  record  or  tally  sticks  of  the  Crees  and 
Chippeways  as  the  "rude  beginning  of  a  system  of 
mnemonic  aids."  It  seems  to  have  been  customary  in 
early  times  to  burn  a  mark  or  rude  figure  on  a  stick, 
suggestive  of  a  sentence  or  idea.  Brinton  adds:  "In 
later  days,  instead  of  burning  the  marks  upon  the  stick, 
they  were  painted,  the  colors  as  well  as  the  figures  hav 
ing  certain  conventional  meanings.  The  sticks  are  de 
scribed  as  about  six  inches  in  length,  slender,  although 
varying  in  shape,  and  tied  up  in  bundles."  Among  the 
more  cultured  tribes  the  sticks  were  eventually  replaced 
by  wooden  tablets,  on  which  the  symbols  were  engraved 
with  a  sharp  instrument,  such  as  a  flint  or  knife.  The 
Passamaquoddies.  however,  appear  never  to  have  ad 
vanced  beyond  the  use  of  wampum  strings  as  mnemonic 
aids. 


30  INTRODUCTION 

I  obtained  the  Wampum  Records  at  Bar  Harbor.  Me., 
in  1887,  from  the  Passamaquoddy  Indian  mentioned 
above  by  Mr.  Leland,  Mr.  Louis  Mitchell,  who  was  at 
that  time  Indian  member  of  the  Maine  Legislature. 
The  manuscripts  which  he  sent  me  contained  both  the 
Indian  text  and  a  translation  into  Indian-English,  which 
I  have  rearranged  in  an  idiom  I  trust  somewhat  more 
intelligible  to  the  general  reader.* 

The  Penobscot  Indians  of  Maine  number  at  present  not 
more  than  three  hundred  and  fifty,  most  of  whom  are 
resident  at  the  Indian  village  of  Oldtown  on  Penobscot 
River,  near  Bangor.  These  people  still  speak  a  character 
istic  Algonkin  language  which  bears  more  resemblance  to 
the  idiom  of  the  Abenakis  at  St.  Francis,  near  Pierre- 
ville,  Quebec,  than  it  does  to  that  of  the  nearer  Algon 
kin  neighbors  of  the  Penobscots,  the  Passamaquoddies. 
Moreover,  a  philological  examination  of  Penobscot  and 
Abenaki  shows  that  both  of  these  forms  of  Algonkin 
speech  are  sister  dialects,  which  have  sprung  from  a  com 
mon  original  at  a  comparatively  recent  date.t  It  is  well 
known  that  the  Abenakis  of  Canada  are  the  direct  de 
scendants  (of  course  with  some  admixture  of  French  an3 
other  blood)  of  the  majority  of  the  savages  who  escaped 
from  the  great  battle  of  theKennebec  in  Maine,  where  the 
English  commander  Bradford  overthrew  their  tribe  on 
December  3,  1679.  Many  of  the  survivors  at  once  fled 
to  French  Canada,  where  they  settled  themselves  in  their 
present  village  of  St.  Francis,  near  Pierreville.  Quebec 

*  See  Prince,  Proceedings  of  the  American  Philosophical  Society, 
XXXVL,  pp.  479  ff. 

tSee  Prince,  American  Anthropologist,  IV.,  No.  1. 


INTRODUCTION  31 

(Alsigoj)tegok,  ' '  river  of  empty  habitations  " ) .  Others 
again  may  have  wandered  into  Canada  at  a  slightly 
later  date.  There  can  be  little  doubt  that  the  Indians 
now  called  Penobscots  from  their  residence  near  the 
river  of  that  name  are  the  descendants  of  those  of  the 
early  Abenakis  who.  instead  of  fleeing  to  French  domin 
ions,  eventually  submitted  themselves  to  the  victorious 
English.  It  is  interesting  to  notice  that  the  Canadian 
Abenakis  are  the  only  one  of  the  Wabanaki  clans  which 
calls  itself  by  the  generic  name  (Abenalu-Wabanaki). 

The  Micmacs  are  the  easternmost  and  by  far  the  most 
numerous  of  the  Wabanaki  remnants.  They  are  to  be 
found  in  various  places  in  the  Canadian  provinces  of 
Quebec.  New  Brunswick.  Nova  Scotia.  Prince  Edward's 
Island,  and  Newfoundland.  Their  grade  of  intelligence 
is  much  lower  than  that  of  the  other  members  of  the 
same  family,  but  they  still  have  a  vast  store  of  folk-lore, 
legends,  and  poems  which  is  perishing  for  want  of  in 
terested  collectors.  Their  language  differs  so  greatly 
from  the  dialects  of  the  Penobscots,  Abenakis.  and  Pas- 
samaquoddies  that  the  members  of  these  clans  always 
use  English  or  French  when  communicating  with  their 
Micmac  neighbors,  while  an  intelligent  Passamaquoddy 
can  without  difficulty  understand  a  Penobscot  or  Abe 
naki,  if  the  dialect  is  pronounced  slowly. 

The  story  of  the  enforced  westward  wanderings  of  the 
ill-fated  Delawares  or  Lenape  has  been  told  in  detail 
by  my  late  friend  Dr.  Brinton  (''The  Lenape  and  their 
Legends."  pp.  122-6). 

At   the   present  day  this  famous  tribe,  whose  three 


32  INTRODUCTION 

clans— the  Minsi  the  Unami.  and  the  Unalachtigo— were 
once  the  dominant  native  race  in  Delaware.  New  Jersey, 
Pennsylvania,  and  parts  of  New  York  State  is  repre 
sented  by  but  a  few  bands  living  on  scattered  reserva 
tions,  some  in  Indian  Territory  and  some  in  Ontario, 
Canada.  The  Delawares  of  Indian  Territory  have  quite 
lost  their  identity  as  a  tribe  of  Indians,  as  they  have 
been  incorporated  with  the  Cherokee  Nation,  by  whose 
chief  and  council  they  are  governed.  The  last  recognized 
Delaware  chief  of  this  division  of  the  tribe  was  Charles 
Jurney-cake,  whose  daughters  are  now  married  to 
white  men.  These  Indians  occupy  lands  in  theMuskogee 
Agency,  situated  in  the  northwestern  part  of  the  Chero 
kee  Nation.  There  are  still  about  eight  hundred  Dela 
wares  in  this  region,  all  of  whom  moved  to  the  Cherokee 
country  from  Kansas,  in  1867.  I  am  informed  that  a 
few  members  of  the  race  linger  on  at  New  Westfield, 
near  Ottawa,  Kansas,  most  of  whom  are  under  the 
charge  of  the  Moravian  Church. 

In  Ontario.  Canada,  there  are  only  about  three  hun 
dred  in  all ;  one  hundred  at  Hagersville,  on  the  Six  Na 
tions'  (Iroquois)  Reserve  (Chief  Nelles  Montour) ,  one 
hundred  at  Munceytown,  and  the  same  number  at  Mora- 
viantown,  which  is  the  seat  of  a  Moravian  mission. 
The  Canadian  Delawares  are  all  Protestants,  belonging, 
for  the  most  part,  either  to  the  Church  of  England  or 
to  the  Moravians.* 

Brinton  (077.  fit.,  pp.  91  ff.)  has  pointed  out  the  chief 
differences  between  the  two  ancient  dialects  of  the  Le- 

*  See  Prince,  American  Journal  of  Philology,  XXI.,  pp.  295,  296. 


INTRODUCTION  33 

nape,  viz. :  the  Unami-Unalachtigo  and  the  Minsi.  Of 
these,  the  Minsi  is  spoken  by  all  the  Canadian  Delawares 
In  this  connection.however.it  is  interesting  to  note  that, 
in  a  letter  to  Dr.  Brinton,  dated  Moraviantown,  1884, 
Chief  Gottlieb  Tobias  states  that  three  aged  persons 
were  then  living  who  could  still  talk  the  other  dialect. 
It  is  evident  that  most  of  the  Delawares  of  Indian 
Territory  use  the  Unami-Unalachtigo,  since  Chief  Mon- 
tour,  of  Hagersville.  Ont..  writes  that,  when  he  visited 
the  Cherokee  settlement  of  his  race  some  years  ago,  he 
could  only  understand  with  difficulty  the  speech  of  his 
congeners  resident  there.  On  the  other  hand,  he  asserts 
that  the  Delawares  near  Ottawa.  Kansas,  use  pure  Minsi. 

Chief  Montour  is  a  highly  intelligent  and  well  edu 
cated  Indian  who  takes  a  deep  interest  in  the  lan 
guage  and  lore  of  his  tribe.  The  Delaware  witchcraft 
tale  given  in  the  following  collection  about  the  Mut- 
tontoe  was  sent  to  me  by  him. 

The  lore  of  the  Maine  and  eastern  Canadian  Waba- 
naki  may  be  said  to  center  chiefly  around  the  clown-like 
being  known  to  the  Passamaquoddies  as  Kuloskap  and 
to  the  Fenobscots  as  Kluskabe.  My  coadjutor.  Mr.  Le- 
land.  has  ably  treated  of  the  nature  of  this  purely  Amer 
ican  creation  in  his  Algonquin  Legends,  pp.  15-139. 
Kuloskap  (Kluskabe)  is  a  god-man  of  truly  Indian 
type  who  undoubtedly  represents  the  principle  of  good, 
and  particularly  good  nature,  as  opposed  to  his  twin- 
brother  Malsum  the  Wolf,  who  may  be  called  the  Ahri- 
man  of  the  Wabanaki.  although  this  is  almost  too  dig 
nified  a  term.  It  is  highly  interesting  to  notice  that 
3 


34  INTRODUCTION 

these  twins  were  born  from  an  unknown  divine  mother, 
the  good  Kuloskap  in  the  natural  manner,  and  the  evil 
Wolf  through  the  woman's  side,  a  method  which  he  de 
liberately  chose  in  order  to  kill  his  mother.  The  tendency 
of  Kuloskap,  in  spite  of  his  name,  was  essentially  benev 
olent.  Oddly  enough  Kuloskap  means  "the  liar,"  from 
a  stem  Vkluxk,  "lie"  -f  nj>,  "a  man,  person,  one  who 
stands."  The  stem  appears  in  Penobscot  only  in  com 
pounds;  cf.  klfi&kficheniuwfigou,  "a  lie  falsehood."  This 
appellation,  uncomplimentary  as  it  sounds  to  our  ears, 
was  not  really  meant  in  this  sense  by  the  Indians.  Ku 
loskap  is  called  the  deceiver,  not  because  he  deceives  or 
injures  man,  but  because  he  is  clever  enough  to  lead  bis 
enemies  astray,  the  highest  possible  virtue  to  the  early 
American  mind.  Kuloskap  was  at  once  the  creator  and 
friend  of  Man,  and.  strangely  enough,  he  made  the  In 
dian  (or  Man ;  the  terms  are  synonymous)  from  the  ash 
tree.  The  following  collection  of  songs,  mostly  from 
Micmac  sources,  bearing  especially  on  the  doings  of 
Kuloskap,  has  been  arranged  by  Mr.  Leland  and 
myself  into  a  Fiort  of  epic  embracing  all  the  native 
lore  known  to  us  concerning  this  personage.  The 
same  culture-hero  appears  in  the  legends  of  the  entire 
Algonkin  family,  although  often  under  another  name. 
In  the  present  collection,  to  secure  uniformity,  the 
single  name  of  Kuloskap  has  been  used  throughout. 

Wabanaki  mythology  was  really  pure  Shamanism,  see 
ing  a  spirit  in  every  tree  and  waterfall,  and  a  malig 
nant  or  benevolent  influence  in  many  animals.  Like 
most  barbaric  races,  these  people  were  also  fervent  be- 


INTRODUCTION  35 


lievers  in  witchcraft,  a  superstition  which  still  survives 
in  the  minds  of  many  of  the  older  Indians.  Any  mis 
sionary  to  the  Passamaquoddies.  or  to  their  kindred, 
the  New  Brunswick  Milicetes.  the  Penobscots  of  Oldtown, 
Me.,  or  to  the  Micmacs  and  Abenakis  of  Quebec,  will  ad 
mit  that  belief  in  the  ancient  Shamanistic  sorcery  among 
these  Indians  has  by  no  means  died  out.  Among  the 
Passamaquoddies  and  Milicetes  particularly,  there  is  still 
a  perfect  mine  of  material  relating  to  the  wizards  and 
their  power  over  other  men  and  over  the  curious  beings 
with  which  the  Indians  have  peopled  the  mysterious  for 
ests  of  their  country. 

In  pre-Christian  times  the  Passamaquoddies.  like  their 
other  Algic  kindred,  were  firm  believers  in  the  almost 
unlimited  power  of  their  M'<lf>olin'\vuk  or  wizards,  be 
lief  in  the  existence  of  many  of  whom  still  remains, 
subordinate,  of  course,  to  the  Catholic  doctrine,  which 
nearly  all  the  Indians  profess— there  being.  I  am  in 
formed,  only  three  or  four  Protestant  Passamaquoddy 
families. 

A  few  examples  of  these  sorcerers'  power  are  described 
below  in  the  curiously  curt  style  of  Algic  narrative.* 
We  see  from  these  tales  that  the  wizards  could  trans 
form  themselves  into  animals  at  will;  that  they  could 
cast  a  spell  or  curse  on  an  enemy,  even  though  he 
might  also  be  a  ^^(JeoIin ;  that  they  could  violate  the 
laws  of  nature  so  far  as  to  walk  in  hard  ground,  sink 
ing  up  to  the  ankles  or  knees  at  every  step,  and.  finally- 
that  they  could  communicate  with  each  other  telepatb. 

*  See  also  Prince,  Proceedings  of  the  American  Philosophical  Society, 
XXXVIII.,  pp.  181-189. 


36  INTRODUCTION 

ically.  I  need  hardly  comment  on  the  first  two  and  the 
fourth  of  these  wonders,  as  they  are  common  among  all 
Shamanistic  conjurers,  but  the  third  phenomenon,  the 
power  to  sink  into  hard  ground  while  walking,  is.  I  be 
lieve,  characteristically  American.  Rink  states  that  this 
is  not  an  unusual  feat  among  the  conjurers  of  the  Green 
land  Eskimo,  who  frequently  sink  into  rocky  and  frozen 
ground  "as  if  in  snow."  The  trick  is  probably  done  by 
some  peculiar  way  of  stooping,  or  is  merely  suggested, 
possibly  by  means  of  hypnotic  influence.  Leland  com 
pares  here,  however,  the  Old  Norse  statements  regard 
ing  their  wizards,  who  occasionally  sank  into  the  ground 
and  who  had  power  to  pass  through  earth  with  the 
same  ease  as  through  air  or  water  (Algonquin  Legends, 
p.  342).  It  would  be  hardly  permissible  to  draw  a  par 
allel  between  the  ancient  Norsemen  and  the  northern  In 
dians  on  this  account,  as  the  case  Leland  cites  is  that 
of  a  conjurer  who  disappeared  into  the  ground  head 
downwards,  when  he  was  stabbed  at  by  a  foe.  It  should 
be  noticed  that  in  the  following  tale,  my  Passamaquod- 
dy  authority  did  not  see  the  actual  feat,  but  only  the 
deep  tracks  of  the  wizard  where  he  had  sunk  into  the 
earth  "the  night  before." 

The  anecdote  of  a  cannibalistic  feast  is  highly  inter 
esting.  The  wizards  here  eat  their  murdered  comrade, 
evidently  with  the  idea  of  absorbing  into  themselves 
some  or  all  of  bis  power.  The  cannibalistic  orgies  of 
the  South  Sea  Islanders  should  be  compared  with  this 
practice.  For  example,  the  Fijis  and  the  New  Zealand 
Maoris  ate  their  enemies  with  the  same  object  in  view, 


INTRODUCTION  37 


viz.,  to  become  as  brave  as  the  fallen  foe  had  been.  All 
authorities  tend  to  show,  however,  that  cannibalism 
was  extremely  rare  among  the  American  races,  and  was 
only  resorted  to  in  isolated  cases  like  the  one  here 
noted. 

In  the  Delaware  tale  given  below,  a  similar  instance 
of  cannibalism  is  cited ;  only  in  this  case,  the  wizard, 
who  is  evidently  a  being  similar  in  nature  to  the  Passa- 
maquoddy  Ki\vn'k\v  or  the  Micniac  C'hhni,  desires  to 
devour  a  very  old.  worn-out  man.  I  can  only  look  upon 
this  feature  as  a  highly  interesting  relic  from  very  primi 
tive  times,  when  it  was  probably  not  unusual  to  devour 
the  aged,  perhaps  for  a  double  purpose :  both  to  get 
rid  of  them,  as  was  the  case  until  recently  among  the 
islanders  of  Tierra  del  Fuego,  and  also,  perhaps,  to 
absorb  sacramentally  into  the  living  members  t)f  the 
family  the  essence  of  the  dead  parent,  whose  soul  is  thus 
prevented  from  becoming  entirely  extinct.  The  fact 
that  a  giant  ghoul  desires  to  eat  the  Delaware  old  man 
is.  however,  a  distinctly  Algonkin  feature,  quite  in  ac 
cord  with  the  ideas  prevalent  among  the  Passamaquod- 
dies,  Penobscots  and  Micmacs  regarding  the  Ki\va'k\v- 
Clumi. 

The  Passamaquoddy  tale  given  below  of  the  Kiw&kw 
or  snow  demon  is  one  of  a  great  number.  The  Al 
gonkin  Indian  believed  in  many  spirits,  some  benevo 
lent  like  the  Wntig'ineswuk  or  "little  people,"  who  were 
wont  to  warn  the  tribesmen  of  impending  danger ;  some 
neutral,  like  the  wandering  Kiwakw  in  this  tale,  or  the 
Chibela'kwe,  the  tree  sprite  who  sits  in  the  crotch  of 


38  INTRODUCTION 


the  large  branches;  and  some  again  distinctly  malevo 
lent,  like  the  Appodumken  or  spirit  of  the  deep  water, 
who  lurks  in  the  lakes  to  drag  down  the  unwary  swim 
mer.  The  Khvii'kw,  however,  as  remarked  above,  was 
often  an  evil  being.  Compare  also  Leland's  wonderful 
tales  of  the  Chum  (Algonquin  Legends,  pp.  233  ff ) . 

The  reader's  attention  should  be  called  at  this  point 
to  the  remarkable  ideas  prevalent  among  the  Wabanaki 
regarding  the  cohabitation  of  women  and  serpents  (see 
below,  and  also  Leland,  op.  cit.,  pp.  268  ff) .  These  may 
seem  strange  coming  from  a  land  where  there  are  no 
ophidians  large  enough  to  warrant  such  a  superstition. 
It  is  not  impossible,  however,  that  in  these  hideous 
tales  we  have  some  relic  of  far  distant  prehistoric  days 
when  huge  serpents  were  not  unknown.  It  should  be 
added,  moreover,  that  in  every  case  of  such  sexual  re 
lations  between  snakes  and  man  among  the  Wabanaki 
the  serpent  was  always  a  wizard  (. I/' deolin)  in  disguise, 
a  fact  which  shows  that  in  the  later  superstition  at  least 
the  unusual  character  of  such  monstrous  serpents  was 
fully  appreciated. 

The  following  points  should  be  noted  with  regard  to 
the  pronunciation  of  the  Indian  words  herein  given.  The 
vowels  have  the  Italian  values,  except  that  d  =  German 
o  in  schoD.  The  apostrophe  '  is  a  very  short  w-vowel. 
The  consonants  are  equivalent  to  the  same  consonants 
in  English,  except  that  n  represents  the  French  nasal 
n  in  inon.  and  the  final  combination  kw  or  final  q  must 
be  uttered  as  a  A*  followed  by  ir  accompanied  by  a 
gentle  indeterminate  short  vowel.  The  inverted  apos- 


INTRODUCTION  39 


trophe  '  has  the  value  of  a  softly  breathed  h.  Thus 
kiw&kw  must  be  pronounced  kee-wnh-kwu. 

As  explained  the  name  of  the  culture-hero  is  spelled 
Kuldsk.-ip  for  the  sake  of  uniformity,  but  so  far  as  possi 
ble,  the  Indian  expressions  used  in  the  different  stories 
have  been  kept  in  harmony  with  the  original  languages. 
The  reason  for  this  discrepancy  lies  in  the  fact  that 
some  of  the  Passamaquoddy  and  Micmac  tales  were 
related  by  Penobscots.  who  frequently  inadvertently  used 
their  own  forms.  For  the  same  reason,  in  some  stories 
labelled  as  Micmac,  Passamaquoddy  words  will  occa 
sionally  be  found.  In  every  such  case  the  Micmac  tales 
came  through  a  Passamaquoddy  medium,  who,  when 
ever  he  was  ignorant  of  the  proper  Micmac  word,  used 
the  corresponding  Passamaquoddy  expression,  but  else 
where  employed  Micmac  words.  The  Indian  headings  to 
the  stories  are  nearly  all  in  Passamaquoddy  because  the 
raconteurs  generally  began  in  this  dialect,  even  when 
they  broke  into  Micmac  or  Penobscot  in  continuing  the 
tale  in  question.  The  Glossary  explains  every  Indian 
word  occurring  in  the  midst  of  the  English  text. 

We  present  these  selections  from  the  still  vast  store 
house  of  Wabanaki  lore,  not  to  prove  any  preconceived 
theory  as  to  their  origin,  or  as  to  the  origin  of  the 
eastern  coast  tribes  themselves.  No  man  can  ever  know 
now  whence  the  Algonkin  races  came.  Whether  they  with 
other  peoples  were  emigrants  from  palaeolithic  Europe, 
crossing  by  way  of  some  long  since  vanished  land-bridge, 
or  whether  they  wandered  into  their  present  habitat 
from  the  western  part  of  our  own  continent,  having  had 


40  INTRODUCTION 

their  origin  in  pre-bistoric  Asia,  it  is  impossible  to  say 
and,  in  view  of  the  absolute  darkness  in  which  we  grope, 
all  theories  are  futile.  I  cannot  see  a  meaning  in  the 
word  Wabanaki,  ''land  of  the  dawn  or  east/'  which 
points  to  any  period  further  back  than  the  time  of  these 
peoples'  first  tribal  centralization  on  the  present  east 
ern  coast  of  North  America. 

Let  then  our  labor  in  this  work  suffice  merely  to  pre 
sent  to  the  English-speaking  public  a  few  interesting  and 
characteristic  specimens  of  the  traditions  of  a  rapidly 
perishing  race— a  race  which  fifty  years  from  now  wil* 
have  hardly  a  single  living  representative. 

JOHN  DYNELEY  PRINCE. 


PART  FIRST 

€l)c  epic  of 


Canto  f ivgt 

CREATION  LEGENDS 

i 

THE  BIRTH  OF  KULOSKAP,  THE  LORD  OF 

BEASTS  AND  MEN,  AND  THE  DEATH 

OF  MALSUM  THE  WOLF 

[  I'ussfi  maquoddy] 

Yut  nit  n'kani  ak'noiVmngon 

lrch  Kiilnxl-ap  I'laknot mot its  i/ic)ie.* 

ONDERFUL  traditions 
Of  the  olden  time; 
Very  old  indeed, 
Ere  the  world  began : 

The  great  lord  Kulns- 

kap 

Who  in  after  days 
Was  worshipped  every 
where 

By  the  Wabanaki 

Or  Children  of  the  Dawn, 

Was  as  yet  unborn. 

Living  as  a  twin 

With  another  named 

Malsumsis— the  Wolf. 


*This  is  an  anc-ient  story  of  KuMskap  which  they  told  long  ago. 


44  KULfiSKAP  THE  MASTER 


Wolf,  the  lesser  one, 
As  his  brother  was  good 
So  was  this  one  bad; 
One,  the  Lord  of  Light, 
One,  of  Darkness  dire. 

Now  ere  they  were  born, 
The  two  a  council  held 
That  they  might  decide 
How  they  would  be  born. 
And  Kuloskap  said  : 
"I  shall  be  content 
If  I  may  come  to  life 
Even  as  others  come." 
But  Malsuni,  the  Wolf, 
Said  :    "Just  as  you  will; 
But  I  am  too  great 
E'er  to  see  the  light 
As  common  creatures  do; 
1  will  burst  to  light 
Kending  everything 
E'en  through  death  to  life." 

So  it  came  to  pass 
Kuloskap,  the  Lord, 
Came  in  peace  to  light; 
Malsuni  kept  his  word, 
And  the  mother  died. 

So  the  two  grew  up. 
Till  one  day  the  Wolf, 


THE  EPIC  OF 


Who  knew  that  both  were  given 
Strange  mysterious  lives 
Charmed  'gainst  everything 
Save  one  concealed  death, 
Asked  of  the  elder  what 
His  hidden  bane  might  be? 

Then  the  wise  Kuloskap 

Thought  how  when  he  was  born 

Malsumsis  in  his  pride 

Had  slain  his  mother; 

And  he  said  :  "If  Wolf  knew 

The  secret  of  my  life, 

That  life  would  soon  be  o'er." 

And  therefore  he  agreed 

To  tell  Malsum  the  Wolf 

The  secret  of  his  death, 

If  he.  the  younger  born 

Would  tell  him  in  return 

The  secret  of  his  own. 

Therefore  the  elder  said, 
To  test  his  brother's  truth : 
"The  feather  of  an  owl 
Is  the  one  thing  on  earth 
Which  e'er  can  end  my  life." 
In  sooth,  this  was  a  lie 
Although  no  evil  one. 
And  yet  from  uttering  it 
Kuloskap  got  his  name 
Which  means  the  Liar,  or, 


46  KULOSKAP  THE  MASTER 

As  Indians  mean  the  word  : 
A  wise  and  crafty  man. 

And  then  it  came  to  pass 
That  in  the  after-days 
Kwabitsis  the  son 
Of  the  Great  Beaver,  or 
As  others  tell  the  tale 
Mi'ko  the  squirrel,  or  else 
The  very  devil  himself 
Who  dwelt  within  his  heart, 
Tempted  Malsum  to  slay 
His  brother  Kuloskap; 
For  in  those  early  days 
All  men  were  wicked— all 
Lived  but  in  evil  deeds. 

So  Malsum  took  his  bow 
And,  stealing  through  the  woods 
Into  his  dark  retreat, 
Sho't  Ko  ko  khas,  the  owl, 
And  with  his  feathers  struck 
Kuloskap  while  asleep. 

Up  leaped  the  Lord  enraged, 
Yet  even  in  his  wrath 
He  spoke  right  craftily  : 
"Thou  ever  evil  One! 
Thou  murderer  of  all  I 
Know  that  no  feather  can 
E'er  take  my  life.    'Tis  by 


THE  EPIC  OF  KULOSKAP  47 

A  pine-root  and  a  blow 
That  I  am  doomed  to  die, 
By  that,  and  that  alone." 

So  on  another  day 
When  both  together  went 
A-hunting  in  the  woods 
Kuloskap  laid  him  down 
To  sleep  upon  the  leaves 
Where  all  was  very  still; 
Then  Malsuin,  ever  bent 
On  evil  and  on  death, 
With  a  great  pine-tree  root 
Smote  with  his  giant  strength 
His  brother  on  the  head. 
Up  leapt  the  Lord  again 
Unharmed  as  before, 
And  drove  the  Wolf  away, 
Away  in  bitter  scorn, 
Away  into  the  woods. 

Then  sitting  by  a  brook 
He  saw  the  flowering  rush, 
Or  cat-tail,  in  the  stream— 
Of  all  the  plants  on  earth 
The  weakest,  softest  thing — 
And  said  unto  himself, 
Although  he  spoke  aloud : 
"What  soul  would  ever  dream 
That  in  that  plant  abides 
The  secret  of  my  death?" 


48  KULdSKAP  THE  MASTER 

The  Beaver  who  lay  hid 
Deep  down  among  the  reeds, 
Heard  what  the  Lord  had  said, 
And  hastening  to  Malsumsis 
Told  him  the  whole.    For  this 
Malsum  had  freely  sworn 
To  give  the  Beaver  aught 
Or  all  that  he  might  wish. 

But  when  the  Beaver  asked 
For  wings,  that  he  might  fly 
Even  as  pigeons  do, 
Malsum  replied  in  scorn. 
And  laughing  from  his  heart : 
"Thou  with  a  sorry  tail 
Like  any  rugged  rasp. 
What  need  hast  thou  of  wings  1 
Mud-scraper !     Get  thee  gone  1 " 

In  a  bitter  rage 
Forth  the  Beaver  ran. 
Ran  by  night  and  day, 
Till  he  found  the  Lord, 
Kuloskap  the  Wise, 
Unto  whom  he  told 
All  that  he  had  done, 
Sorrowing  that  he 
Had  so  evil  been, 
Sorrowing  that  he 
Had  ever  heard  and  told 


THE  EPIC  OF  KULOSKAP  49 

The  secret  of  his  life. 
Then  in  sorrow  too, 
And  yet  in  anger  grim, 
Up  the  Lord  arose, 
Rose  all  in  his  might, 
And  plucking  up  a  fern. 
Sought  in  the  deep  dark  wood 
For  Malsumsis  the  Wolf: 
And  having  found  him  there 
Smote  him  a  single  blow; 
Down  fell  the  demon  dead. 

Then  Kuloskap  sang  a  song, 

Lamenting  for  the  dead ; 

Though  ever  unto  him 

He  had  so  evil  been. 

And  as  a  bitter  foe 

Had  sought  to  end  his  life; 

Sung  over  him  a  song. 

Then  homewards  went  his  way.  L. 


n 

THE  CREATION  OF  MAN  AND  THE  ANIMALS 

[Passanuiquoddy  and  Micwac] 

Kuloskap  nitamk  naga  nit  k'chi  pechies 
Yut  kilun  Wm't-kinamnok.* 

Kuloskap  was  first, 

First  and  greatest, 

To  come  into  our  land — 

Into  Nova  Scotia,  Canada, 

Into  Maine,  into  Wabanaki, 

The  land  of  sunrise,  or  light. 

There  were  no  Indians  like  us, 
Here  in  those  early  days; 
Only  far  in  the  West 
Lived  red  men  strange  and  wild. 

First  born  were  the  Mi'kumwessuk 

The  fairies  of  the  forest, 

The  W'nag'meswuk,  elves. 

The  little  men,  dwellers  in  rocks. 

Thus  it  was  Kuloskap  the  Great 
Made  man  :    He  took  his  arrows 
And  shot  at  a  tree— the  ash, 
Known  as  the  basket-tree. 

*  Kul<5skap  was  the  greatest  one  who  ever  came  into  our  land. 


Cbe  Creation  of  dfcan 


THE  EPIC  OF  KULOSKAP  51 

From  the  hole  made  by  the  arrow 
Came  forth  new  forms,  and  these 
Were  the  first  of  human  kind. 
And  so  the  Lord  gave  them  a  name 
Meaning  "those  born  from  trees." 

Kuloskap  the  Lord  of  Light 

Made  all  the  animals. 

First,  he  created 

All  of  giant  size; 

Such  was  the  beginning. 

Then  he  said  to  Team,  the  Moose, 

Who  was  tall  as  the  Kiwa  kw. 

The  colossal  giant  of  the  mountain, 

The  awful  king  of  the  forest. 

The  lord  of  the  roaring  river : 

"What  wouldst  thou  do,  Team, 

Shouldst  thou  see  man  a-coming?" 

Answered  the  monstrous  Team, 

"I  would  tear  the  trees  down  on  him." 

Then  the  Lord  Kuloskap 

Saw  that  the  Moose  was  too  strong; 

So  he  made  him  smaller  and  weaker 

So  that  the  Indians  could  kill  him. 

Even  so  with  the  Squirrel 
Who  was  as  large  in  those  dayH 
As  the  great  wolf  in  our  time; 
"What  would  you  do.  Sakskadu?" 
Asked  the  Lord  of  Beasts  and  Men, 


52  KULOSKAP  THE  MASTER 

"If  you  should  meet  an  Indian?" 

"I  would  scratch  up  trees  by  their  roots 

That  they  might  fall  upon  him." 

Answered  the  Squirrel  undaunted. 

"Thou  also  art  far  too  strong," 

Replied  the  mighty  Master; 

So  he  smoothed  him  down  in  his  hands, 

And,  as  he  was  smoothed,  the  Squirrel 

Grew  ever  smaller  and  smaller. 

Till  he  was  as  we  see  him  now. 

Then  he  asked  the  Great  White  Bear : 

"And  thou,  K'chi  Mii'uin! 

What  wouldst  thou  do  if  ever 

A  man  should  come  in  thy  way?' 

And  the  Bear  replied  :  "I  would  eat  him.' 

Then  the  Master  bade  him  go 

And  live  among  rocks  and  ice. 

Very  far  away  in  the  North, 

Where  he  would  see  no  Indians. 

And  there  he  is  ever  in  snow. 

So  Kuloskap  the  Great. 
Lord  of  all  things  that  are, 
Did  question  all  the  beasts, 
Changing  their  size  or  strength, 
Or  measuring  out  their  lives, 
According  to  their  answers. 

He  took  the  Loon  for  his  hunter 
To  serve  him  as  a  dog; 


THE  EPIC  OF  KUL6SKAP 53 

But  the  Loon  was  often  absent, 

Not  to  be  found  when  wanted ; 

So  he  took  in  his  place  two  Wolves, 

One  black,  the  other  white; 

And  these  wild  dogs  are  his  messengers 

Who  bear  to  him  tidings  of  all. 

Many  years  ago, 

Yet  still  within  our  time, 

Very  far  to  the  North, 

An  Indian  in  his  canoe 

Was  about  to  cross  a  bay 

To  a  distant  place; 

When,  just  before  he  launched, 

There  came  in  haste  a  stranger 

Followed  by  two  great  dogs, 

Who  asked  to  be  taken  over. 

"You  may  come/'  replied  the  Indian, 

"Come  over  the  bay  and  welcome, 

But  what  will  you  do  with  your  dogs? 

For  we  cannot  take  them  with  us  1  " 

The  stranger  replied,  ''They  may  go 
Around  by  land  and  meet  us." 
"That  cannot  be,"  said  the  other, 
"No  dogs  could  run  such  a  distance, 
Not  even  in  weeks  of  running." 
But  as  there  was  no  answer 
He  paddled,  saying  nothing, 
Over  the  bay  to  the  landing, 
And  there  the  dogs  were  waiting! 


54  KUL6SKAP  THE  MASTER 


But  when  he  turned  his  head 
He  found  the  stranger  had  vanished, 
And  then  he  said  to  himself : 
"Now  have  I  seen  Kuloskap, 
The  Lord  of  Beasts  and  Men." 

And  yet  at  a  later  day 

At  a  place  afar  in  the  North. 

There  were  many  Indians  assembled 

When  there  came  a  strange  commotion. 

The  ground  was  heaving  and  rumbling, 

The  rocks  were  shaking  and  falling, 

And  even  the  boldest  among  them 

Felt  faint  at  heart  with  terror; 

When  lo,  they  saw  before  them 

The  Lord  of  all.  Kuloskap  1 

And  he  said  to  them  :   "Lo,  I  am  here, 

And  when  you  feel  the  ground 

Trembling  again  as  to-day. 

Then  know  that  I  have  returned." 

So  it  is  that  man  will  know 

When  the  last  great  war  shall  be, 

The  war  of  the  Final  Day  I 

For  then  Kuloskap  the  Lord 

WTill  make  the  plain  and  the  mountains 

Shake  with  an  awful  noise. 

The  Beaver  had  been  the  foe 
Of  the  Lord  in  the  beginning; 
Hence  it  came  that  Kuloskap  slew 
Full  many  of  the  tribe. 


THE  EPIC  OF  KUL6SKAP  55 

Away  up  in  the  Tobaic 
Are  two  salt  water  rocks— 
That  is,  they  stand  by  the  ocean 
Near  a  fresh  water  stream— 
A  spot  which  to  the  Beaver 
Had  ever  been  forbidden. 
But  one  day  when  far  away, 
So  far  that  none  could  see 
Who  had  not  the  magic  vision, 
Kuloskap  saw  the  Beaver 
Defying  his  injunction, 
And  drinking  from  the  stream. 
Then  with  his  might,  in  anger, 
The  god  tore  up  a  rock 
And  hurled  it  at  the  Beaver. 
It  was  many  leagues  away. 
The  Beaver  deftly  dodged  it- 
Few  beasts  are  so  quick  at  dodging— 
But  when  another  boulder 
Came  after  the  first  one.  Kwfibit 
Ran  deep  into  a  mountain 
From  which  he  came  forth  no  more. 
But  the  rocks  which  the  Master  threw, 
And  the  mountain  and  the  fountain, 
Are  shown  unto  this  day; 
And  the  Indians  say  in  reverence; 
"  Kuloskap  once  was  here  1 " 


Ill 

THE  ORIGIN  OF  THE  RATTLESNAKES 

[/^.s'.svj  inn  quoddy] 
NMeutoocwdg'nuk  a'twis  i/*<t  the  snake.* 

You  know  A'tosis,  the  Snake? 

Truly  all  snakes  are  evil. 

But  worst  among  them  all 

Is  the  Rattlesnake  their  master. 

Well  1    In  the  olden  time, 

The  Rattlesnakes  were  Indians, 

And  they  were  very  saucy : 

Men  said  they  were  all  face, 

And  never  could  be  frozen; 

They  could  not  be  put  down  by  much, 

And  they  rose  for  very  little. 

When  the  Great  Flood  was  coming, 

Kuloskap  the  awful  prophet, 

Gave  them  full  warning  of  it. 

They  answered,  "They  did  not  care." 

He  told  them  that  the  water 

Would  rise  o'er  the  heads  of  all; 

They  said,  ''Should  this  come  to  pass, 

We  shall  all  be  very  wet." 

He  bade  them  be  good  and  quiet, 

And  pray  to  escape  from  drowning; 

*In  my  language  a'totin  is  the  snake. 


THE  EPIC  OF  KULOSKAP  57 


They  whooped  and  hurrahed  to  mock  him. 

He  said,  "The  Great  Flood  is  coming  I" 

They  gave  three  cheers  for  the  Flood. 

Then  he  added,  "  'Twill  drown  you  alll" 

The  Indians  whooped  again, 

And  got  out  all  their  rattles, 

Which  were  made  of  turtle  shell 

Containing  little  pebbles, 

And  rattled  with  all  their  might 

In  a  daring  dance  to  the  Flood. 

Yes,  'twas  a  rattling  dance  1 

The  rain  began  to  fall, 

But  the  Indians  danced  on. 

The  thunder  roared,  and  they  answered 

With  rattles  and  with  war-cries 

The  Indians  danced  on. 

To  the  flash  and  crash  of  lightning 

Amid  the  rising  waters 

The  Indians  danced  on  I 

Then  Kuloskap  was  angry 
Yet  in  the  rising  flood 
He  did  not  drown  a  soul, 
But  for  their  arrogance 
Changed  all  to  serpent  form — 
That  of  the  Rattlesnake, 
Which  crawls  about  the  rocks, 
And  so  unto  this  day, 
Whene'er  they  see  a  man, 


58  KULOSKAP  THE  MASTER 

They  lift  their  heads  and  hiss; 
And  move  them  up  and  down- 
That  is  the  way  snakes  dance, 
Shaking  their  rattles,  too, 
As  we  do  when  we  dance. 
How  do  you  like  the  sound? 


Cbe  Origin  of  tbe  TRattlesnakcs 


IV 

HOW    KULOSKAP    NAMED  THE    ANIMALS, 

AND  DISCOVERED  THAT  MAN  WAS 

THE  LORD  OF  THEM  ALL 

[  Passamaquodcly'] 
lYut  ktfig'no(.rmul  nch  Kulvskap.* 

This  is  an  ancient  tale  of  the  Lord, 

Told  'mid  the  tales  of  the  spirit  time, 

How  the  Master  of  Beasts  and  Men 

Was  born  in  the  Sunrise  land, 

The  land  of  the  Wabanaki ; 

Though  other  traditions  tell 

That  he  came  from  across  the  ocean 

In  a  great  stone  canoe, 

A  barque  which  was  all  of  granite, 

Covered  with  trees  for  masts. 

When  the  great  Lord  of  All, 

The  Chief  of  Beasts  and  Men, 

Descended  from  this  ark, 

He  went  into  the  land 

Of  the  Wabanaki, 

The  children  of  the  Light; 

And  calling  all  the  Beasts 

Gave  unto  each  a  name: 

Unto  the  Bear.  Min'iin; 

And  as  he  gave  it,  asked : 

*  This  I  will  tell  you  about  Kuloskap. 


60  KUL6SKAP  THE  MASTER 


"Oh  Bear,  what  would'st  thou  do, 

If  thou  should'st  meet  a  man?" 

To  which  Mfifiin  replied 

Simply  and  honestly  : 

"I  fear  him  and  should  run." 

"Well  spoken,"  said  the  Lord, 

"Man  should  be  feared  by  all." 

Now  at  that  time,  Mi'ko, 
The  Squirrel,  was  as  great, 
Or,  some  say,  far  more  great 
Than  even  the  Northern  Bear; 
So  the  Lord  Kuloskap 
Took  Mi'ko  'neath  his  hands, 
And  softly  smoothed  him  down; 
And  as  he  felt  the  touch 
Mi'ko  grew  less  and  less, 
And  dwindled  until  he 
Was  what  we  see  him  now. 
Howbeit  in  later  days, 
Mi'ko  was  Kuloskap's  dog, 
And,  when  the  Master  willed, 
He  oft  grew  large  again 
Touched  by  the  Master's  hand, 
And  slew  his  fiercest  foes. 
But,  being  asked  what  he 
Would  do  if  chased  by  Man, 
Mi'ko  at  once  exclaimed  : 
"I  would  climb  up  a  tree 
As  fast  as  legs  could  run." 


THE  EPIC  OF  KULOSKAP  61 

"Well  answered."  said  the  Lord, 
"And  therefore.  I  ordain 
That  from  this  day  henceforth 
Thou  and  thy  kind  at  large 
Shall  ever  dwell  in  trees." 

The  Moose  was  standing  by, 

Intently  looking  on, 

With  great,  soft,  staring  eyes, 

Attending  to  it  all 

With  deepest  interest. 

Calling  then  Kchi  Mus, 

Big  Moose,  the  Master  said  : 

"  But  say  what  would 'st  thou  do 

If  thou  should'st  meet  with  Man?" 

"In  faith.''  replied  Kchi  Mns, 

"I'd  canter  through  the  woods 

Fast  as  my  legs  would  fly." 

"Well  spoken.''  said  the  god, 

"So  shalt  thou  ever  live 

In  shade  and  forests  wild." 

The  Beaver  being  asked 

What  he  would  do,  replied 

That  he  would  seek  a  stream 

Ere  he  would  face  mankind. 

So  the  great  Lord  perceived 

That  of  all  creatures  born 

Who  walked  upon  the  earth 

The  first  and  best  was  Man.  L. 


Canto 


THE  MASTER'S  KINDNESS  TO 

MAN 

i 
WHAT   KULOSKAP  DID  FOR   THE   INDIANS 

[  Passanift  quoddy] 

Picltc  mesouw  Kuluskap 


N  the  very  olden  time 
Before  Kuloskap  the  Master, 
The  Lord  of  Beasts  and  Men, 
Had  come  into  the  world. 
Or  man  was  by  him  instructed, 
All  lived  in  wonderful  darkness; 
Men  could,  not  even  see 
To  slay  their  enemies;    ., •* 
But  the  Lord  brought  light  unto 

them. 

The  daybreak  and  the  dawn. 
Therefore,  for  this  his  people 
Are  known  as  the  Wabanaki, 
The  Men  of  the  Early  Dawn. 


And  many  a  thing  he  taught  them : 
The  noble  art  of  hunting, 

*Long  ago  before  Kul<5skap  was  seen. 


THE  EPIC  OF  KUL6SKAP  63 

How  to  build  huts  and  canoes, 
And  weirs  to  catch  the  fishes, 
And  how  to  trap  the  beaver. 
And  net  the  shad  and  salmon. 
Before  he  came  they  knew  not 
How  to  make  nets  or  weapons; 
Then  he,  the  Mighty  Master, 
Showed  them  the  hidden  virtues 
Of  plants  and  roots  and  blossoms, 
And  all  the  herbs  which  Indians 
Could  use  for  any  purpose; 
And  also  every  creature. 
Beasts,  birds,  and  all  the  fishes, 
All  things  which  could  be  eaten 
Or  serve  for  joy  to  man. 

Then,  pointing  to  the  heaven. 
He  taught  the  names  of  the  stars, 
With  all  the  wonderful  stories, 
The  very  old  traditions, 
Of  all  that  the  planets  had  been. 

He  greatly  loved  mankind, 

And  wherever  he  might  be. 

Though  afar  in  the  wilderness, 

He  never  was  far  away, 

Away  from  his  Indian  children. 

He  dwelt  in  a  lonely  land, 

But  whoever  went  to  seek  him 

The  Master  ever  found.  L. 


II 

HOW     KULOSKAP     GRANTED     GIFTS     AND 
FAVORS    TO    MANY    INDIANS 
[Micinfic  nnd  Passamaquoddy'] 

Long  ere  Kuloskap  the  Master 
Had  left  the  land  and  his  people, 
And  before  he  had  ceased  to  wander 
In  the  ways  of  man.  he  called 
The  loons  his  faithful  servants, 
And  bade  them  make  it  known 
That  for  many  years  to  come 
He  would  still  remain  on  earth. 
And  that  whoever  would  seek  him 
Might  have  one  wish  full  granted, 
Whatever  that  wish  might  be. 

Although  the  journey  was  long 

And  the  trials  were  terrible 

Which  all  must  endure  who  would  find 

The  Lord  of  Men  and  Beasts, 

There  were  many  who  ventured  on 

The  wonderful  pilgrimage. 

Now  you  may  hear  what  happened 

To  several  of  these  seekers, 

Even  as  I  heard  the  tales 

From  a  Passamaquoddy  St'nnp. 


THE  EPIC  OF  KUL6SKAP  65 

When  all  the  land  had  heard 

That  the  Master  would  grant  a  wish 

To  any  who  would  seek  him, 

Three  Indians  resolved 

That  they  would  try  this  thing. 

One  was  a  Milicete 

Who  came  from  near  St.  John. 

And  the  other  two  were  Penobscots 

From  Oldtown,  that  is  in  Maine. 

And  they  went  upon  the  journey 

And  found  that  the  path  was  long, 

And  the  way  was  very  hard ; 

Their  sufferings  were  great. 

It  was  well  nigh  seven  year» 

Before  they  saw  the  Lord. 

But  while  it  was  yet  three  months 

Ere  they  came  unto  his  dwelling, 

They  heard  the  bark  of  his  dogs. 

And.  as  day  by  day  they  drew  nearer 

The  sound  grew  louder  and  louder, 

Till  after  many  trials 

I^ed  by  the  bay  of  the  hounds 

They  found  the  mighty  one. 

The  Lord  of  Men  and  Beasts. 

And  he  made  them  very  welcome 

And  entertained  them  all. 

Then  in  due  time  he  asked  them 
What  was  it  they  desired. 
And  then  the  first  replied— 
5 


66  KUL6SKAP  THE  MASTER 

An  honest  simple  man 

Who  was  of  but  little  account 

Among  the  Indian  people 

Because  he  hunted  badly— 

He  prayed  that  he  might  excel 

In  killing  or  catching  game ; 

Then  the  Master  gave  him  a  flute, 

Or  the  magic  pipe  which  pleases 

The  ear  of  everyone. 

And  has  the  power  to  bring 

By  wonderful  fascination 

All  animals  to  that  piper 

Who  plays  it  in  their  haunts. 

He  thanked  the  Lord  and  left. 

Now  the  second  of  the  three, 

A  reckless  amorous  youth 

Yet  who  never  could  succeed 

In  winning  women's  love, 

When  asked  what  he  would  have 

Said:  "I  would  win  my  way 

To  many  maidens'  hearts  1 " 

And  being  questioned.  "How  many?" 

Replied,  "I  would  know  no  limit. 

Let  there  be  only  enough. 

And  more  than  enough  beside." 

Thereat  the  Master  frowned, 

But,  smiling  anew,  he  gave  him 

A  bag  which  was  tightly  tied, 

And  said  to  him,  "Do  not  open 


13ut,  smiling  anew,  he  gave  him 
A  bag  which  was  tightly  tied. 


68  KULOSKAP  THE  MASTER 

Till  you  shall  have  reached  your  home." 
So  he  thanked  the  Lord  and  left. 

Now  the  third  who  had  come  with  these 

Was  a  gay  and  handsome  youth, 

Yet  very  foolish  withal 

Since  he  cared  for  nothing  whatever 

Save  to  make  the  Indians  laugh, 

And  to  cut  a  figure  with  jests 

At  every  gathering. 

He,  being  asked  what  he  sought, 

Replied  that  he  fain  would  have 

The  power  to  make  a  sound 

Which  when  uttered  would  startle  all, 

And  make  them  laugh  indeed 

As  they  never  had  laughed  before. 

This  was  a  wondrous  cry 

Which  the  sorcerers  of  yore 

Uttered  to  gladden  hearts. 

But  now  that  the  art  is  lost, 

That  is  indeed  the  cause 

That  our  times  are  so  sorrowful, 

Since  that  magic,  merry  cry 

Is  heard  no  more  in  the  land. 

And  unto  him  likewise 
The  Master  was  truly  kind 
Sending  Marten  into  the  woods 
To  seek  for  a  certain  root 
Which,  when  eaten  by  any  one, 


THE  EPIC  OF  KUL6SKAP  69 

Conferred  the  mystic  power 

Of  making  the  wondrous  sound. 

But  when  it  was  bestowed 

He  was  warned  not  to  touch 

The  root  till  he  reached  his  home. 

It  had  taken  them  seven  years 

To  reach  the  Master's  lodge, 

But  seven  days  were  enough 

To  tread  the  path  to  their  huts — 

That  is.  for  him  who  got  there. 

For  indeed  there  was  only  one. 

And  that  was  the  hunter,  who 

With  his  marvellous  pipe  in  his  pocket, 

And  never  a  care  in  his  heart. 

Trudged  on  well  satisfied 

To  think  that  all  his  life 

He  never  should  want  a  joint 

Of  venison  in  his  cabin 

Or  a  bear-skin  to  lie  upon. 

As  indeed  he  never  did. 

Now  the  one  who  so  loved  women 
And  never  had  won  a  wife. 
Was  wild  with  wistfulness 
And  great  anxiety. 
Therefore  he  could  not  wait, 
And  he  had  not  gone  very  far 
Into  the  woods,  ere  he 
Sat  down  and  opened  the  bag. 


70  KUL6SKAP  THE  MASTER 

There  was  a  whirr  as  of  wings 
And  they  came  flying  forth 
By  hundreds  round  his  head 
Like  beautiful  white  doves 
Swarming  all  about- 
Wonderful  lovely  girls 
With  large  black  burning  eyes, 
And  torrents  of  flowing  hair. 
Wild  with  passion  the  witches 
Threw  their  fair  arms  around  him 
And  kissed  him  as  he  responded 
To  their  ardent,  fond  embraces. 
But  ever  more  and  more 
They  came,  more  glowing  with  love, 
Till  he  bade  them  give  way  for  a  space, 
Till  he  bade  them  let  him  be; 
But  they  only  pressed  the  more. 
So,  panting,  crying  for  breath, 
And  smothered  in  love,  he  died. 
And  those  who  came  that  way 
Found  him  a  silent  corpse, 
But  what  became  of  the  witches 
Kuloskap  only  can  tell  I 

Now  the  third  went  merrily  on. 
Tramping  along  through  the  woods, 
When  it  flashed  upon  his  mind 
In  an  instant,  that  Kuloskap 
Had  bestowed  on  him  a  gift; 
And.  without  the  slightest  heed 


THE  EPIC  OF  KUL6SKAP  71 

To  what  the  Master  had  said 
Of  waiting  till  he  got  home. 
He  took  out  the  magic  root 
And  ate  it,  then  and  there; 
When  all  at  once  he  found 
He  could  utter  the  magic  cry 
Which  startles  all  who  hear  it, 
Inspiring  them  to  joy 
And  making  them  laugh  aloud; 
Then,  as  it  rang  afar 
O'er  many  a  forest  dale 
Waking  the  ringing  echo 
Of  the  far-distant  hill. 
Until  it  was  answered  by 
A  solemn  snowy  owl. 
He  felt  that  he  had  won 
A  wondrous  power  indeed; 
So  he  walked  gayly  on 
O'er  many  a  hill  and  dale, 
Whistling  or  trumpeting 
As  happy  as  a  bird. 

But  he  ere  long  began 
To  weary  of  himself. 
When,  seeing  in  a  glade 
A  deer,  he  bent  his  bow; 
When,  just  as  he  would  shoot, 
The  wild  unearthly  sound 
Broke  out.  despite  himself, 
Even  like  a  demon  warble. 


72  KULOSKAP  THE  MASTER 


The  deer  took  flight  and  fled ; 
And  the  young  man  cursed  aloud  I 

And  when  he  reached  the  town 
Half  dead  with  hunger,  he 
Indeed  was  little  worth 
To  make  the  others  laugh, 
Though  for  a  time  he  did. 
Which  somewhat  cheered  his  heart, 
But,  as  the  days  went  on. 
They  wearied  of  the  sound. 
And,  when  they  saw  him  come, 
Turned  off  another  way ; 
Which  vexed  him  to  the  heart, 
So  that  one  day  he  went 
Alone  into  the  woods 
And  there  he  slew  himself. 

The  dark  and  evil  demon, 
The  sprite  of  the  night-air, 
P'mfila  named  by  some, 
From  whom  the  gift  had  come, 
Swooped  down  from  clouds  on  high, 
And  bore  his  soul  away 
To  the  dwelling  place  of  darkness 
And  men  heard  of  him  no  more. 

Now  'tis  a  thing  well  known 
To  all  the  Indians 
Who  keep  the  holy  faith 


THE  EPIC  OF  KUL6SKAP  73 

Of  the  good  olden  time. 

That  there  are  wondrouR  dwellers 

Deep  in  the  silent  woods, 

Such  as  the  elves  and  fairies 

Who  are  called  by  different  names; 

In  Micmac  Wiguladumiichfik 

But  by  the  Passamaquoddy 

W'nAg'mrswuk.    They 

Can  work  strange  deeds  and  sing 

Such  songs  of  magic  power 

As  charm  the  wildest  beasts 

And  tame  the  wolf  and  bear 

And  soothe  the  wolverine. 

From  them  and  them  alone 

Are  brought  the  magic  pipes. 

Or  flutes,  which  sometimes  pass 

To  sorcerers  or  great  braves. 

When  these  are  played  upon 

Women  who  hear  the  tone 

Are  all  bewitched  with  love, 

And  the  moose  and  caribou 

Follow  the  winning  sound, 

Yes,  even  to  their  death ; 

And  when  the  forest  elves 

Are  pleased  with  anyone 

They  make  of  him  an  elf 

E'en  like  unto  themselves. 

Back  in  the  olden  time 
There  was  an  Indian  town 


74  KUL6SKAP  THE  MASTER 

In  which  dwelt  two  young  men, 
Kekwajii  the  Badger, 
And  the  other  Kaktugwaasis, 
The  Little  Thunder.    They 
Chanced  to  hear  that  Kuloskap 
Would  give  to  anyone 
Whatever  he  desired  : 

And  so  they  went  their  way 

On  the  long  pilgrimage 

For  many  years,  until 

They  reached  the  wondrous  isle 

Where  the  great  Master  dwelt, 

Where  first  they  met  Dame  Bear, 

Then  Marten,  and  at  last 

The  mighty  Lord  himself 

Who  welcomed  them  with  grace. 

Then  all  sat  down  to  a  meal. 

But  all  that  was  placed  before  them 

Was  one  small  dish  of  meat, 

A  very  tiny  morsel. 

Then  the  elder  of  the  pilgrims, 

A  reckless  jolly  fellow. 

Thinking  it  was  a  joke 

And  that  he  was  mocked  for  sport, 

Cut  off  nearly  all  the  meat. 

And  ate  it.    Then  what  was  left 

Grew  at  once  to  its  former  size; 

So  it  went  on.  and  all 


THE  EPIC  OF  KUL6SKAP  75 

Ate  all  that  they  desired. 
And  found  the  food  of  the  best, 
And  when  the  meal  was  over 
The  dish  was  as  full  as  before. 

Now  of  these  two,  the  Badger 
Had  set  his  heart  on  becoming 
A  wig 'lad 'much  or  fairy. 
Which  would  give  him  magic  power 
While  the  other  wished  to  win 
A  very  beautiful  girl. 
The  daughter  of  a  chief, 
A  most  powerful  Sagamore, 
Who  set  such  cruel  tasks 
To  all  who  came  to  woo  her 
That  all  who  had  made  the  trial 
Thus  far  had  come  to  their  deaths. 

Then  the  Master  took  the  Badger 

Who  sought  initiation 

Into  the  occult  art, 

And  by  a  wondrous  trick 

Covered  him  all  with  filth 

And  put  him  to  utter  shame 

Then  led  him  down  to  the  river 

Where  he  washed  him  clean,  and  gave  him 

A  beautiful  change  of  clothing. 

And.  combing  his  hair,  placed  on  it 

A  fillet  of  wondrous  virtue; 

For  when  he  had  bound  it  on 


76  KULdSKAP  THE  MASTER 

He  became  a  wig'lad'much 
A  fairy  and  enchanter, 
No  longer  a  common  mortal, 
But  one  of  the  elfin  world.* 

And  as  he  wished  to  excel 

In  magic  song  and  music, 

The  Master  gave  him  a  flute, 

Which  would  charm  all  living  beings; 

And,  singing,  he  bade  him  join 

In  the  air,  and  as  he  did  so, 

He  found  he  knew  all  the  art; 

And  from  that  day,  thereafter, 

He  had  a  wondrous  voice. 

Now  to  seek  the  beautiful  girl 
It  was  needful  that  the  lover 
Should  sail  far  over  the  sea; 
And  during  this  adventure 
The  BiYuin  or  magician 
Was  charged  to  take  all  care 
Of  Kjiktugwfuis,  the  Thunder; 
And  therefore  he  begged  the  Master 
To  lend  him  his  canoe. 
To  which  Kuloskap  answered, 
"I  will  gladly  lend  it  to  thee 
If  thou'lt  honestly  return  it 
When  thou  needest  it  no  more. 

*  All  of  this  corresponds  accurately  to  the  ancient  Greek  and  Roman 
initiation  to  the  Mysteries,  in  which  the  hair-string  or  fillet  played  a 
prominent  part.  L- 


THE  EPIC  OF  KUL6SKAP  77 

For  I  tell  thee  in  very  truth 
I  never  yet  did  intrust  it 
To  any  mortal  man 
But  what  in  the  end  I  had  to 
Go  after  it  myself/' 

Then  the  Badger  solemnly  swore 
That,  as  he  was  an  honest  Indian, 
He  would,  when  the  need  was  over, 
Indeed  return  the  canoe. 
For  never  in  all  his  life 
Had  he  stolen  any  Kwedun 
(Canoe)  nor  borrowed  anything 
Without  returning  it  promptly. 

But  when  they  came  to  the  bay 
There  was  no  canoe  to  be  seen, 
But  not  very  far  away, 
There  arose  a  little  island 
Of  granite  which  was  covered 
With  pine-trees,  tall  and  waving. 
"See — that  is  my  canoe  I  " 
The  Master  said  to  them  smiling, 
And  when  he  took  them  on  it 
They  found  that  it  was  indeed 
A  great  and  large  canoe 
With  lofty  masts,  and  sails— 
So  the  two  went  forth  rejoicing. 

Then  they  sailed  on  and  came 
To  a  large  and  beautiful  island 
Where  they  carefully  hid  the  canoe. 


78  KULOSKAP  THE  MASTER 

Ere  long  they  came  to  a  village 

That  of  the  Sagamore, 

The  father  of  the  girl 

For  whom  many  had  lost  their  lives. 

And,  having  come  to  his  wigwam, 

They  entered  and  were  welcomed 

And  placed  on  the  seat  of  honor, 

And  sat  at  the  evening  meal. 

Now  'tis  of  old  the  custom 

When  an  Indian  seeks  a  wife. 

Be  it  from  her  father  or  friends. 

He  makes  small  ado  about  it, 

And  only  utters  two  words 

Which  mean  in  the  Micmac  language  : 

"I  am  tired  of  living  alone." 

And  the  Sagamore  hearing  this. 

Consented  that  Little  Thunder 

Should  marry  her  whom  he  sought, 

But  on  several  conditions — 

The  first  that  he  should  slay 

And  bring  to  him  the  head 

Of  a  certain  horrible  monster. 

Like  to  a  wingless  dragon. 

The  dreadful  and  horned  Chipichkfim. 

So  this  was  agreed  upon. 

Then  the  strangers  went  to  their  cabin 

And  all  the  world  to  sleep. 

All  save  the  wise  Bn'fiin 
Who  soon  arose  from  his  bed, 


THE  EPIC  OF  KUL6SKAP 79 

And  went  alone  and  afar. 

Till  he  came  to  the  den  of  the  monster 

In  a  gaping  gulf  in  the  ground. 

Over  the  hole  he  laid 

A  mighty  log,  and  began 

The  magic  dance  round  the  den; 

Then  the  serpent  or  great  Chipfchkam, 

Hearing  the  call,  came  forth. 

Putting  out  his  head  from  the  hole, 

And  weaving  it  about 

After  the  manner  of  snakes. 

While  he  was  doing  this, 

He  rested  his  head  for  an  instant 

On  the  over-arching  log. 

When,  with  a  blow  of  his  hatchet 

The  Indian  severed  the  neck ; 

Then,  taking  the  head  by  one 

Of  its  shining  yellow  horns, 

He  bore  it  to  his  friend 

Who  gave  it  in  the  morning 

Unto  the  chief,  who  said  : 

''This  time  I  fear  indeed. 

That  I  must  lose  my  child. 

Yet  thou  hast  more  to  do." 

More  indeed,  for  the  chief 

Said,  "Look  at  yonder  hill, 

I  fain  would  see  my  son 

Coast  down  it  on  a  sled.'' 

Now7  the  hill  was  indeed  a  mountain. 


80  KULOSKAP  THE  MASTER 

Its  sides  were  very  steep, 
Ragged  with  rocks  and  holes 
And  terrible  with  trees 
And  rough  with  snow  and  ice. 

Then  they  brought  out  two  toboggans, 

One  for  the  strangers.    This 

The  Badger  should  direct; 

While  on  the  other  sat 

Two  great  and  powerful  men, 

And  these  were  Brrninuk 

Or  sorcerers  who  were  skilled 

In  sledding,  and  they  hoped 

To  see  the  others  soon 

Fall  out  upon  the  ground, 

And  then  to  run  over  them. 

And  at  the  word  they  went 

Flying  at  fearful  speed 

Adown  the  mountain  side, 

And  ever  faster  still 

As  if  to  headlong  death. 

Soon  he  who  sought  the  girl 

Went  whirling  from  his  sled, 

And  the  two  sorcerers  howled 

In  triumph  an  hurrah  I 

For  they  knew  not  that  this  was  done 

By  their  enemy  that  he 

Might  get  them  before  his  sledge. 

Then  he  put  forth  his  arm, 

And  seizing  the  younger  man 


THE  EPIC  OF  KULOSKAP  81 

Turned  for  a  pace  aside, 

And  then  again  shot  on. 

Then  the  sorcerers  stopped, 

Thinking  that  those  before 

Were  checked  and  at  an  end ; 

When  lo  1  their  enemy 

In  his  sled  shot  over  their  heads, 

And  over  a  mighty  wall 

Of  ice,  as  a  bird  might  fly 

High  above  all  in  the  air; 

Then,  touching  the  ground  once  more, 

Kan  with  tremendous  speed, 

First  down  into  the  vale, 

Then  up.  and  ever  up 

Upon  the  opposite  hill 

Where  the  village  stood,  till  it  struck 

The  wigwam  of  the  chief, 

Ripping  it  all  in  two. 

Again  the  Sagamore  said  : 

"  This  time  I  fear  indeed 

That  I  must  lose  my  child  : 

Yet  thou  hast  more  to  do  I  " 

Yes.  and  far  more  to  do  : 
For  then  the  Sagamore  said  : 
"I  have  a  runner  here, 
A  man  so  fleet  of  foot 
That  never  in  his  life 
Has  he  been  overcome. 

And  thou  must  strive  with  him 
6 


82  KULOSKAP  THE  MASTER 

And  gain  the  victory 

Ere  thou  canst  win  thy  wife." 

So  then  the  race  was  set. 

And  Thunder  should  compete, 

But  at  the  time  his  friend 

Lent  him  the  magic  pipe 

Which  gave  him  wondrous  power 

Over  all  dark  sorcery 

Such  as  Bu'uinuk  use 

And  witches  dark  and  vile. 

Now  when  the  pair  had  met 

The  youth  said:   ''Who  art  thou?" 

And  the  sorcerer  replied  : 

"I  am  the  Wegadusk' ;" 

Which  means  the  Northern  Lights, 

"But  tell  me  who  art  thou?" 

"I  am  Wosogwoesk, 

Chain-lightning  is  my  name," 

The  Thunder  answering  said. 

And,  as  the  race  was  run 

All  in  the  early  morn, 

Then  in  an  instant  both 

No  longer  were  in  sight. 

They  were  far,  far  away 

Beyond  the  distant  hills; 

Then,  waiting,  all  sat  still. 

Till  long  before  the  noon 

Chain-lightning  came  again ; 

lie  showed  no  weariness, 


THE  EPIC  OF  KULOSKAP  83 

Nor  was  he  out  of  breath. 

Yet  had  gone  through  the  world. 

Then  all  sat  still  again 

Till  evening,  when  they  saw 

The  Northern  Light  return 

Completely,  sadly  tired ; 

He  quivered  and  he  shook 

As  beaten  by  fatigue. 

Yet  for  all  that  the  Light 

Had  not  been  through  the  world. 

For.  coming  to  the  south. 

The  heat  had  sent  him  home. 

Again  the  Sagamore  said, 

"This  time  I  fear  again 

That  I  must  lose  my  child. 

Yet  thou  hast  more  to  do." 

The  Sagamore  had  a  man 
Whom  none  could  overcome 
In  swimming  of  all  kinds. 
Or  diving  in  the  sea; 
With  him  the  youth  must  strive. 
And  when  they  met,  the  Badger 
Asked  him.  "What  is  thy  name?" 
And  he  replied,  "I  am 
Ukchig'muech  (Sea  Duck), 
But  tell  me  who  art  thou?" 
He  answered  "The  Kwimii," 
That  is.  "the  Loon,"  and  then 
They  dived  from  a  high  rock 


84  KULOSKAP  THE  MASTER 

Deep  down  into  the  sea. 
Ere  long  the  Sea  Duck  rose 
Again  to  get  his  breath, 
But  long  the  Indians 
Waited  and  watched  until 
They  saw  the  Loon  again. 
An  hour  passed,  and  then 
Another  hour,  before 
He  rose  from  the  deep  sea. 
But  when  at  last  he  came, 
The  Sagamore  sadly  said, 
''This  is  the  end  of  all 
Our  weary  work,  for  now, 
I  have  truly  lost  my  child  I  " 

Yet  it  was  not  the  end 

Of  all  the  curious  deeds 

Which  they  beheld,  before 

The  strangers  took  their  leave. 

For,  when  the  wedding  came 

In  the  evening  of  that  day, 

There  was  a  general  dance, 

A  wild  festivity, 

At  which  the  wizard  bold 

Astonished  every  one; 

For  as  he  danced  around 

On  the  hard  beaten  floor, 

They  saw  his  feet  sink  in 

Deeper  at  every  step, 

And  ever  deeper  still 


THE  EPIC  OF  KULOSKAP  85 

As  the  strange  dance  went  on, 
Still  ploughing  up  the  ground 
In  ridges  rough  and  high. 
Forming  a  trench,  until 
His  head  and  nothing  more 
Could  from  without  be  seen. 
That  ended  all  the  dance. 
Since  no  one  after  him 
Save  wizards  or  a  witch 
Could  dance  on  such  a  floor. 

The  bridegroom  and  the  bride. 
With  them  the  wizard  bold, 
Then  entered  the  canoe 
And  sailed  away  toward  home; 
Yet  they  had  more  to  meet, 
And  trials  to  endure, 
Though  of  no  dangerous  kind ; 
'Tis  said  they  were  but  jests 
Played  by  the  Master's  skill. 
For  they  had  not  gone  far, 
When  right  before  their  path 
They  saw  an  awful  storm 
Coming  to  meet  them.    He 
Who  had  the  elfin  power 
Knew  that  it  had  been  raised 
By  sorcery,  because 
The  tempests  which  are  due 
To  hidden  magic  power 
Are  ever  worst  of  all. 


86  KUL6SKAP  THE  MASTER 

So  without  fear  he  rose 

And  sang  the  sorcerer's  song, 

And,  filling  lungs  and  cheeks 

With  air,  he  blew  against 

The  rising  hurricane, 

Wind  against  wind  until 

He  blew  the  wind  away. 

Then  all  the  mighty  flood 

Was  smooth  as  smooth  could  be: 

So  they  sailed  ever  on 

Over  a  sunlit  sea, 

And  yet  it  was  not  long 

Ere  the  elf-gifted  one 

Saw  rising  'mid  the  waves 

A  dark  and  curious  form, 

That  of  a  monstrous  beast 
Fast-coming  as  a  foe. 
And  then  they  knew  it  was 
The  Giant  Beaver,  called 

Kwfibit,  in  fearful  rage; 
But  when  the  mighty  one 
Saw  this,  he  sailed  direct 
Even  at  the  monster's  jaws, 
And,  coming  to  him,  said  : 
"Lo,  I  am  the  great  foe 
Of  all  thy  race  and  called 
The  Beaver-Hunter;  I, 
Am  he  who  butchers  them ; 
Full  many  a  one  ere  now 


THE  EPIC  OF  KUL6SKAP  87 

Has  perished  by  my  band."* 
Kwabit  had  placed  himself 
Under  the  water,  with 
His  tail  upraised  above 
The  level  of  the  waves, 
That  he  might  sink  the  barque 
With  one  tremendous  blow, 
As  is  the  Beavers  way ; 
But  he  of  magic  power 
With  well  directed  stroke 
Of  the  tunrihtyfu,  or 
His  tomahawk,  then  cut 
The  body  from  the  tail. 
Leaving  the  Beaver  dead ; 
Then  blithely  sailed  away. 

Yet  had  they  not  gone  far 

When  coming  round  a  point 

They  saw  another  beast, 

Also  of  giant  size, 

Waiting  to  be  their  death ; 

Abukchelii  the  Skunk. 

A  thing  which  many  dread 

More  than  a  raging  wolf; 

And  he,  too,  had  his  tail 

Uplifted  in  the  air; 

But.  ere  the  brute  could  make 

*  This  is  oddly  like  the  declaration  of  the  Beaver  Killer  in  The  Hunt 
ing  of  the  Snark,  in  fact,  it  is  almost  identical  with  it.  But  the  Rand 
MS.  in  which  it  occurs  was  written  many  years  before  the  latter  work, 
appeared. 


88  KUL6SKAP  THE  MASTER 

His  hideous  attack, 

The  wary  gifted  One 

Caught  up  his  hunting  spear, 

And,  hurling  it  with  haste, 

So  pierced  Abiikchelii, 

That  father  of  the  skunks, 

That  down  he  fell  and  died. 

Thrice  did  he  kick  in  pain 

Before  he  passed  away. 

So  then  the  gifted  one, 

Stepping  upon  the  shore. 

Took  up  a  long  dead  pine 

Which  lay  upon  the  shore, 

And,  as  he  stuck  its  point 

Into  Abukchelu, 

Lifted  him  high  in  air, 

And,  fastening  the  tree 

Firmly  into  the  ground. 

Left  him.  and  said  with  scorn, 

Even  as  he  turned  away ; 

"Just  show  your  tail  now,  there  I  " 

And  ever  they  sailed  on 
Over  the  silver  sea, 
O'er  blue  and  dancing  waves, 
Till  home  they  came  with  joy, 
And  at  the  landing  place 
They  saw  the  Master  stand ; 
And  his  first  words  were,  "Welll 
I  see,  my  friends,  that  you 


THE  EPIC  OF  KUL6SKAP  89 

Have  brought  me  my  canoe 
All  safely  back  again." 
And  they  replied,  "We  have." 
And  gayly  he  inquired 
"Has  all  gone  well  with  you?" 
And  when  he  thus  had  said. 
He  laughed  and  let  them  know 
'Twas  he  in  all  their  trials 
And  triumphs  who  had  worked 
And  brought  it  all  to  pass. 

Then  to  the  gifted  one 
He  said,  "Now  go  in  peace 
Thy  way  with  these  thy  friends; 
Lead  ever  happy  lives 
There  in  the  elfin  world 
Deep  in  the  forest-shades, 
Far  in  the  silent  land 
Of  flowers  and  mystery. 
But  of  this  thing  be  sure, 
If  any  care  should  come 
Unto  you,  think  of  me 
And  I  will  give  you  aid." 

They  rose  and  went  their  way. 


Ill 

KULOSKAP  AND  THE  FOOL 
[Micmae] 

Ken  sank  :  Niuutnftacli  tit 
A(junu<lumtikuti  KlftxhulteL* 

"Of  the  old  times  the  tale  is, 

A  story  of  Kuloskap," 

Unto  whom  there  went  full  many 

When  they  heard  that  all  could  have 

Whatever  they  desired ; 

And  truly  he  gave  them  all 

Whate'er  it  was  they  asked  for. 

But  whether  they  got  their  wish 

Depended  on  the  wisdom 

Which  they  showed  when  it  was  won. 

Now  the  Master  liked  it  not 
If,  when  he  had  plainly  told 
What  it  was  that  one  must  do, 
That  man  should  double  on  him 
Or  quibble,  or  disobey. 
So  then  it  came  to  pass 
That  a  certain  fool  of  the  kind 
Who  never  can  do  aught 
Without  a  twist  or  a  turn 
In  his  own  peculiar  way, 
f  Tbis  is  a  story  about  Kuloskap  of  long  ago. 


THE  EPIC  OF  KULOSKAP  91 


Went  a  long  journey  to  ask 

A  favor  of  the  Lord. 

His  trials  were  many  and  sore; 

lie  came  unto  a  chain 

Of  mountains  exceeding  high. 

In  a  dark  and  lonely  land 

Wherein  no  sound  was  heard; 

And  the  ascent  was  hard 

As  climbing  a  slippery  pole. 

And  the  going  down 

Or  descent  on  the  other  side 

Was  more  ungrateful  still, 

For  'twas  all  a  precipice 

With  broken,  crumbly  edge 

Which  overhung  a  gulf; 

Yet  it  was  worse  beyond. 

For  there  the  road  led  on 

Between  the  hideous  heads 

Of  two  great  serpents,  which 

Did  almost  touch  their  lips,  , 

And  darted  terrible  tongues 

At  those  who  went  between. 

And  yet  again  'twas  worse 

When  the  way  passed  under  a  wall, 

The  awful  Wall  of  Death 

Which  hung  like  a  dreadful  cloud 

Over  a  dismal  plain. 

Rising  and  falling  at  times; 

Yet  when,  no  one  could  know. 

So  those  who  were  beneath 


92  KUL6SKAP  THE  MASTER 

When  it  fell  and  struck  the  ground 
Were  ever  crushed  to  death. 

Yet  he  escaped  all  this 

And  came  to  the  Master's  home 

Where  he  was  well  received, 

And  dwelt  for  many  days; 

And  when  the  Master  asked 

What  'twas  that  he  would  have? 

He  answered,  "If  my  Lord 

Will  give  me  a  medicine 

Which  will  cure  me  of  every  ill, 

I  shall  be  well  content." 

And  he  asked  for  nothing  more. 

Then  the  Master  gave  to  him 

A  little  package,  and  said  : 

"Herein  is  that  which  thou  seek'st 

But  I  charge  thee  solemnly 

That  thou  lettest  not  thine  eyes 

Behold  what  is  therein, 

Till  thou  shalt  have  reached  thy  home." 

So  he  thanked  the  Lord,  and  left. 

Yet  he  was  not  far  away 

Ere  he  longed  to  open  the  gift, 

And  test  the  medicine, 

And  still  more  the  Master's  truth. 

And  so  he  said  to  himself : 

"If  this  be  all  deceit, 

It  was  very  shrewdly  planned, 

TO  bid  me  not  open  it 


THE  EPIC  OF  KULOSKAP  93 

Until  I  should  be  at  home. 

Tush  I    If  the  medicine 

Is  really  what  I  required 

It  cannot  lose  its  power. 

In  truth  I  will  test  it  now." 

So  he  opened  it— when  lo ! 

All  that  which  was  therein 

Fell  to  the  ground  and  spread 

As  water,  everywhere, 

And  then  like  a  summer  mist 

As  quickly  melted  away. 

So  when  he  returned  to  his  home 

He  was  mocked  by  one  and  all. 


IV 

THE     THREE     BROTHERS     WHO     BECAME 
TREES 

[Passamaquoddy  and  Micmuc] 

Nequt  nikt  nsapihioak  udclabasiniaunachihoHannhania 
Kelhosilichil  naga  omsnamnia  cli-haicatmotit  uch  ncvum* 

There  were  three  brothers,  who 
Had  made  the  pilgrimage 
To  seek  the  Lord  of  Life, 
And  win  their  wishes.    One 
Was  wondrous  great  and  tall, 
The  tallest  in  the  land ; 
Of  this  he  was  right  proud, 
For  he  was  one  of  those 
Who  slyly  put  soft  clay 
Into  their  moccasins 
That  they  may  be  admired 
By  folk  of  lesser  size, 
And  win  the  love  of  squaws. 
And  his  hair  was  plastered  up 
To  stand  on  high,  and  on 
The  summit  of  it  was 
A  very  long  turkey  tail; 
But  what  this  man  desired 
Was  to  be  taller  still. 
The  second  brother  asked 

*  Once  there  were  three  brothers  who  went  to  see  the  Lord  of  Life  and 
pet  their  wishes  from  him. 


THE  EPIC  OF  KUL6SKAP 95 

That  he  might  ever  live 

Where  he  might  behold  the  land 

And  all  the  beauty  of  it, 

And  do  naught  else  save  rest 

In  peace  forever  more. 

And  the  third  one  asked  to  live 

Unto  a  great  old  age, 

And  ever  be  in  health 

Till  he  should  pass  away. 

Now  when  they  came  to  the  isle 

They  found  three  lodges  there. 

And  in  two  of  them  were  men 

Who  are  not  spoken  of 

In  any  of  the  tales 

Which  I  have  ever  heard  : 

In  one  dwelt  Kulpujot— 

A  wondrous  one   indeed  I 

For  there  is  not  a  bone  in  him. 

Yet  every  spring  and  autumn 

He  is  "  rolled  over  with  hand-spikes" 

By  order  of  the  Lord ; 

And  this  is  what  his  name 

Means  in  the  Micmac  tongue. 

In  the  autumn  he  is  turned 

Over  towards  the  West. 

But  in  spring  towards  the  East ; 

And  the  meaning  of  it  all 

Is  the  seasons  of  the  year 

As  they  follow  in  their  course. 


KULOSKAP  THE  MASTER 


He  with  his  breath  alone 
Can  sweep  all  armies  forth, 
And  with  his  looks  alone 
Perform  most  wondrous  things; 
This  means  what  weather  can  do 
With  sunshine,  frost  and  ice, 
Which  are  felt  in  everything. 

And  in  the  other  dwelt 
Kuhkw,  which  in  Micmac  means, 
The  Earthquake.    This  great  man 
Can  pass  beneath  the  ground, 
And  make  the  mountains  shake, 
And  tremble  by  his  power. 

Now  when  the  Lord  had  heard 
What  it  was  that  they  desired, 
He  bade  the  Earthquake  come 
And  put  them  with  their  feet 
Fast  planted  in  the  ground. 
And  when  'twas  done,  the  three 
At  once  were  turned  to  trees; 
To  pines,  as  one  tale  tells, 
Or  cedars,  as  some  say ; 
In  either  case  each  man 
Received  what  he  required. 

Thus,  he  who  would  be  tall 

Became  exceeding  great. 

For  his  head  rose  o'er  the  wood 


THE  EPIC  OF  KULOSKAP  97 

Even  as  a  giant  pine ; 

Nor  was  the  top-feather  forgotten ; 

It  waves  in  the  wind  to  this  hour. 

And  on  a  summer  day 

Who  listens  in  a  pine  wood, 

May  hear  the  trees  a  murmuring 

In  the  soft  Indian  tongue 

All  of  the  olden  time : 

("/  ml  etuchi  nek  ju'kilnskftup 

I  nil  etuchi  nek  m'kUuskyin") 

"Oh,  I'm  such  a  great  man! 

Oh,  I'm  such  a  big  Indian  I  " 

And  the  second  brother,  who  wished 
To  remain  in  peace  in  the  land, 
So  stays,  for  while  his  roots 
Are  in  the  ground  he  must  do  so; 
And  the  third,  who  fain  would  live 
To  the  end  in  perfect  health. 
Unless  they've  cut  him  down 
Is  standing  as  of  yore. 


KULOSKAP  AND  THE  WISE  WISHERS 
[Jficmac] 

Kes  soak ;  kes  xaak.* 

All  of  the  olden  time. 

Now  when  'twas  noised  abroad 

That  whoever  sought  the  Master 

Could  obtain  the  wish  of  his  heart, 

There  were  three  men  who  said  : 

"Let  us  seek  the  Lord  and  see 

If  this  be  truly  so." 

So  they  left  their  home  in  the  spring 

When  the  bluebird  began  his  song, 

And  walked  till  the  autumn  frosts, 

And  then  into  the  winter, 

Ever  steadily  onward 

Till  the  next  midsummer  came; 

And  being  in  a  forest 

They  found  a  winding  path 

Which  they  followed  till  they  came 

To  a  very  beautiful  river 

Which  led  to  a  great  fair  lake; 

And  still  they  kept  to  the  path, 

Yet  where  it  failed,  the  trees 

Were  blazed,  or  the  bark  removed 

On  the  side  of  the  trunk,  but  ever 

*  Long  ago ;  long  ago. 


THE  EPIC  OF  KULOSKAP  99 


Opposite  to  the  place 
Where  the  wigwam  or  village  lies 
Towards  which  the  pathway  leads, 
So  the  mark  can  aje  be  seen 
As  the  traveller  goes  to  the  goal. 
But  not  while  leaving  it. 

Then  after  a  time  they  came 

To  a  long  point  of  land 

Which  ran  into  the  lake. 

Where,  having  climbed  a  hill. 

They  saw  in  the  distance  smoke ; 

Guided  by  this  they  came 

To  a  large  and  beautiful  hut; 

And  entering  it  they  found, 

Seated  upon  the  right, 

A  handsome  stately  man 

Like  a  chief  of  middle  age, 

And  on  the  left  a  woman. 

So  old  and  so  decrepit 

That  it  seemed  as  if  a  century 

Or  more  had  made  her  life; 

And  opposite  the  door 

Was  a  mat  which  seemed  to  show 

That  some  other  had  there  a  place. 

And  the  Master  made  them  welcome 
And  spoke  as  if  he  were 
Well  pleased  to  see  them  there, 
But  asked  not  whence  they  came, 


100 KULdSKAP  THE  MASTER 

Or  whither  they  were  going, 
As  others  are  wont  to  do. 

Ere  long  they  heard  the  sound 
As  of  a  paddle  outside, 
And  the  noise  of  a  canoe 
When  it  is  drawn  ashore. 

Then  in  there  came  a  youth 
Of  beautiful  form  and  features, 
Well  clad  and  bearing  weapons 
As  if  returned  from  the  chase; 
Who  addressed  the  woman  Ktyu! 
Which  is  in  the  Micmac,  "Mother;" 
And  told  her  he  had  game. 
So  then,  with  sore  ado, 
For  she  was  very  weak, 
The  old  dame  tottered  out 
And  brought  in  one  by  one 
Four  beavers;  but  she  had 
Such  trouble  to  cut  them  up, 
That  the  elder  of  the  pilgrims 
Said  to  the  youngest,  "  Xchifffinum  / 
My  brother— do  thou  the  work." 

And  so  they  supped  on  beaver, 
And  then  they  stayed  for  a  week, 
Resting  themselves  in  comfort, 
For  all  were  sadly  worn, 
And  also  utterly  ragged ; 
But  then  there  came  to  pass 
A  wonderful  thing  which  showed 


THE  EPIC  OF  KUL6SKAP  101 

That  they  were  in  fairy  land. 

For  the  master  said  to  the  youth, 

"Go  wash  the  mother's  face  I  " 

He  did  so — when  all  her  wrinkles 

Vanished,  and  she  became 

Very  young  and  fair : 

The  travellers  had  never 

In  all  their  lives  beheld 

A  maid  so  beautiful : 

Her  hair,  once  white  and  scanty, 

Now  hung  to  her  very  feet, 

It  was  as  dark  and  glossy 

As  any  blackbird's  breast; 

And,  clad  in  fine  array, 

She  showed  a  tall  lithe  form, 

Graceful,  in  all  points  perfect. 

Then  the  travellers  said  to  themselves, 

"Truly  this  Sagamore  is 

A  very  great  magician." 

With  him  they  all  walked  forth 

To  see  the  place  where  he  dwelt, 

They  never  had  felt  the  sunshine 

So  soft  and  so  sweetly  tempered 

By  a  cooling  gentle  breeze; 

For  all  in  that  land  was  fair, 

And  day  by  day  grew  fairer 

To  all  who  dwelt  therein : 

Tall  trees,  with  richest  leafage 

And  many  fragrant  flowers, 


102  KUL6SKAP  THE  MASTER 

Grew  everywhere  in  groves 
Without  any  lower  limbs, 
And  clear  of  underbniHh, 
Wide  as  a  forest ;  yet 
The  eye  could  pierce  the  distance 
In  any  or  every  way. 

Now  when  for  the  first  time 

They  felt  that  they  had  come 

Into  another  life, 

An  ever-enchanted  land, 

The  Master  gently  questioned 

And  asked  them  whence  they  came, 

And  what  it  was  they  sought; 

They  said  they  sought  Kuloskap, 

And  he  answered,  "I  am  he  I  " 

Then  they  were  awed  by  his  presence, 
For  now  a  wondrous  glory 
And  majesty  showed  in  him. 
For  as  the  woman  had  changed, 
So  he,  and  he  seemed  divine. 

Then  the  elder  pilgrim  said  : 
"Lo,  I  am  a  wicked  man 
Accursed  with  furious  moods, 
Given  to  wrath  and  reviling; 
Yet  I  would  fain  be  gentle, 
Pious  and  meek  and  good." 

And  the  second  said  :     "1  am  poor, 
My  life  is  very  hard. 


THE  EPIC  OF  KUL6SKAP  103 

And,  though  I  toil  unceasing, 
I  can  barely  make  a  living. 
And  I  would  fain  be  rich." 

And  the  third  replied.  ''Though  proud, 

I  am  of  low  estate. 

Being  despised  and  scorned. 

While  I  long  to  be  respected 

And  loved  by  every  one." 

And  to  all  of  these  the  Master 
Made  answer,  "So  shall  it  be!" 

Then,  taking  from  his  belt 
His  powerful  uftfiinai, 
That  is  his  medicine-bag. 
He  gave  unto  each  Indian 
A  little  box  and  bade  him 
Keep  it  well  closed,  nor  heed  it 
Till  he  should  reach  his  home. 
Then  he  led  them  to  the  wigwam 
And  gave  them  all  new  garments, 
Exceedingly  rich  apparel. 
The  like  of  which  the  pilgrims 
Had  never  seen  before. 

Then,  when  it  was  time  to  depart, 
Since  they  knew  not  the  way 
Unto  their  home,  he  rose 
And  went  with  them  for  a  distance. 
A  year  had  they  been  in  coming, 


104  KULOSKAP  THE  MASTER 

But  having  put  on  his  belt 
He  led  them  and  they  followed, 
Till,  ere  the  afternoon, 
He  took  them  to  the  top 
Of  a  lofty  mountain,  from  which 
Afar  off  they  beheld 
Another,  whose  outline  blue 
Rose  lofty  o'er  the  plain. 
Yet  it  seemed  so  far  away 
They  thought  'twould  be  a  week 
Ere  they  should  gain  its  top, 
But  the  Master  led  them  on, 
And  in  the  afternoon 
Of  the  day  when  they  first  beheld  it, 
Lo,  they  were  on  the  summit  I 
And  looking  from  this  afar, 
All  seemed  familiar  to  them  : 
The  plains  and  hills  and  river, 
And  wood  and  dale  and  valley- 
It  was  their  native  land  1 
"And  there,"  said  the  Master  to  them, 
"There  lies  your  village  home." 

So  he  left  them  on  the  mountain, 

And  they  went  on  their  way. 

Before  the  sun  had  set 

They  were  among  their  people, 

Each  by  his  wigwam  fire; 

At  first  sight  no  one  knew  them, 

Because  of  a  wondrous  change; 


THE  EPIC  OF  KULOSKAP  105 

The  like  of  their  fair  attire 

Had  never  in  those  days 

Been  seen  by  any  man. 

But  when  they  made  themselves  known, 

All  gathered  round  to  behold  them, 

In  wonder  or  silent  awe, 

Or  to  listen  to  their  adventures, 

And  truly  all  were  amazed. 

Then  each  man  opened  his  box, 

And  found  therein  an  unguent 

Exceedingly  rich  and  fragrant, 

With  which  they  rubbed  themselves 

From  head  to  foot  completely. 

And  always  from  that  day 

The  three  smelt  so  divinely 

That  all  who  could  draw  near  them 

Were  ever  in  delight; 

And  happy  were  the  Indians 

Who  could  get  a  single  whiff 

Of  that  celestial  fragrance 

Spread  by  them  all  around  I 

Now  he  who  had  been  despised 

For  his  deformity, 

Leanness,  weakness,  and  meanness, 

Became  as  grand  and  stately, 

As  beautiful  and  graceful, 

As  the  fairest  pine  of  the  forest  ; 

There  was  in  all  the  land 


106  KULdSKAP  THE  MASTER 

No  man  so  much  admired, 

And  his  people  were  proud  of  him. 

He  who  desired  abundance, 

Had  it  in  fullest  measure, 

The  wild  deer  came  to  his  arrows, 

The  fish  leaped  into  his  nets ; 

As  he  gave  freely  to  all, 

All  gave  as  freely  to  him. 

And  he  who  had  been  wicked, 
Hasty  and  wild  and  cruel, 
Became  as  meek  and  gentle, 
Calm  and  ever  forbearing 
Making  others  like  himself; 
He  had  ever  a  blessing  on  him, 
As  there  ever  is  upon  those 
Who  make  their  wishes  with  wisdom, 
For  such  folk  shall  be  happy 
Unto  the  end  of  their  days. 


HOW  KULOSKAP  WAS  CONQUERED  BY  THE 

BABE 
[Penobscot] 

Yiit  uit  nckaui  affnod'mdffon  wh  Kulfokap 
Elak'notmotits  pfcltc.* 

All  of  the  olden  time. 

They  tell  this  tale 

C  f  great  Kulnskap.    He  had  conquered  all 
Of  his  worst  enemies,  even  the  Kiwa'kw 
Who  were  ice-giant  ghouls,  and  over  them, 
M'deolin'wak  or  sorcerers 
And  P'mfila  the  night  air's  evil  spirit, 
And  every  manner  of  uncanny  ghosts, 
Grim  witches,  devils,  goblins,  cannibals. 
And  the  dark  demons  of  the  forest  shade. 
And  now  he  paused,  and,  thinking  o'er  his  deeds. 
Long  wondered  if  his  work  was  at  an  end. 

This  thought  unto  a  certain  wife  he  told— 
A  clever  woman  with  a  ready  tongue— 
And  she  replied  :     ''O  Master — not  so  fasti 
For  One  there  still  remains  whom  no  man  yet 
Has  ever  overcome  in  any  strife 
Or  got  the  better  of  in  any  way ; 
And  who  will  ever,  as  I  oft  have  heard, 
Remain  imconquered  to  the  end  of  time." 
"And  who  is  he?"  inquired  the  Lord,  amazed. 
*  This  is  an  old  story  of  Kuloskap.    They  told  it  long  ago. 


108  KUL6SKAP  THE  MASTER 

"It  is  the  mighty  Wa'sis,"  she  replied: 
"  And  there  he  sits  before  you  on  the  floor ! 
And  mark  my  words — if  you  do  trouble  him, 
He'll  cause  you  greater  trouble  in  the  end  I " 

Now  Wa'sis  was  the  Baby.    And  he  sat 
Upon  the  floor,  in  baby  peace  profound 
Sucking  a  piece  of  maple  sugar  sweet; 
Greatly  content  and  troubling  nobody. 

Now  as  the  mighty  Lord  of  Men  and  Beasts 
Had  never  married,  nor  had  had  a  child, 
The  art  of  nursing  or  of  managing 
Such  little  ones  was  all  unknown  to  him ; 
And  therefore  he  was  sure,  as  all  such  folk 
Invariably  are,  be  they  or  maids 
Or  blooming  bachelors,  that  he  at  least 
Knew  all  about  it  and  would  have  his  way, 
And  make  the  young  obey  him.    So  the  Lord 
Turned  to  the  babe  with  a  bewitching  smile, 
And  bade  the  little  creature  come  to  him ; 
Back  smiled  the  baby,  but  it  did  not  budge. 

And  then  the  Master  spoke  in  sweeter  tone, 
Making  his  voice  like  that  of  summer  birds, 
And  all  to  no  avail ;  for  Wa'sis  sat, 
And,  sucking  at  his  sugar  silently, 
Looked  at  Kuloskap  with  untroubled  eyes. 

So  then  the  Lord  as  in  great  anger  frowned 
And  ordered  Wa'sis  in  an  awful  voice 


THE  EPIC  OF  KULOSKAP  109 

To  crawl  to  him  at  once.    And  baby  burst 
Into  wild  tears,  and  high  he  raised  his  voice 
Unto  a  squall  tremendous — yet  for  all 
Did  never  move  an  inch  from  where  he  sat. 

Then,  since  he  could  do  only  one  thing  more, 
The  Master  had  recourse  to  sorcery 
And  used  the  awful  spells,  and  sang  the  songs 
Which  raise  the  dead  and  scare  the  devils  wild 
And  send  the  witches  howling  to  their  graves, 
And  make  the  forest  pines  bend  low  to  earth. 
And  Wa'sis  looked  at  him  admiringly 
And  seemed  to  find  it  interesting,  quite; 
Yet,  peacefully  as  ever  kept  his  place. 

So,  in  despair,  Kuloskap  gave  it  up. 
And  Wa'sis,  ever  sitting  on  the  floor 
In  the  warm  sunshine,  went  "Goo  I  goo  I "  and 

crowed ; 
That  was  his  infant  crow  of  victory. 

Now  to  this  very  day,  whene'er  you  see 

A  baby  well  contented,  crying  "Goo  I" 

Or  crowing  in  this  style,  know  that  it  is 

Because  he  then  remembers  in  great  joy 

How  he  in  strife,  all  in  the  olden  time, 

Did  overcome  the  Master,  conqueror 

Of  all  the  world.    For  that,  of  creatures  all, 

Or  beings  which  on  earth  have  ever  been 

Since  the  beginning.  Baby  is  alone 

The  never  yielding  and  invincible.  L. 


Canto 

THE     MASTER    AND     THE     AN1 
MALS 

i 

KULOSKAP  AND  THE  LOONS 
[Micmac  and  Pa&s&m&quoddy] 

Kuloskctp  umimat  netinniasp'nil 
Winpeul  k'chi  mteolimd* 

While  the  Master  was  pursuing 

Winpe  the  giant  magician. 

One  day  at  Uktukamkw 

He  saw  afar  in  the  distance 

Over  the  silent  water, 

Far  away  in  the  sunset, 

Kwimuuk  (the  Loons)  a-flying. 

Thence  did  their  chief  in  a  circle 

Lead  them  around  the  lake; 

Yet  ever  drawing  nearer 

To  the  Home  of  Beasts  and  Men; 

And  as  he  came,  the  Master 

Said:  "What  is  thy  will,  O  Kwimu?" 

To  whom  the  Loon  replied 
"1  fain  would  be  thy  servant, 
Thy  servant  and  thy  friend." 
Then  the  Master  taught  them  a  cry, 

*Kul6skap  used  to  light  with  Winpe  the  great  wizard. 


Ikuldsfcap  anD  tbe  Xoons 


THE  EPIC  OF  KULdSKAP  111 

A  strange  long  cry  like  the  howl 

Of  a  dog  when  he  calls  to  the  moon, 

Or  when,  far  away  in  the  forest, 

He  seeks  to  find  his  master; 

And  told  them  when  they  required  him 

To  utter  this  long  strange  cry. 

Now  it  came  to  pass  long  after 

The  Master  in  Uktakiimkuk 

(The  which  is  Newfoundland) 

Came  to  an  Indian  village 

And  all  who  dwelt  therein 

Were  Kwimiiiik,  who  had  been 

Loons  in  the  time  before; 

And  now  they  were  very  glad 

Ae  men  to  see  once  more 

The  Master  who  had  blessed  them 

When  they  were  only  birds; 

Therefore  he  made  them  his  huntsmen, 

Also  his  messengers; 

Hence  comes  that  in  all  the  stories 

Which  are  told  of  the  mighty  Master 

The  Loons  are  ever  his  friends; 

And  the  Indians  when  they  hear 

The  cry  of  the  Loons,  exclaim  : 

"  KwimQ  elkomtuejul 

Kiilosknpul,"  "The  Loon  is  calling 

Kuloskap,"  the  Master. 


II 

KULOSKAP  AND  THE  BEAVER 
[ACcmac] 

Kuluskap  naya  Kwdbit.* 

Over  all  the  land 

Of  the  Wabanaki, 

The  Land  of  the  Break  of  Day, 

There  is  never  a  place 

Where  the  hand  of  Kuloskap 

Made  not  a  mark. 

It  is  seen  on  hills  and  rivers, 

On  the  great  roads  through  mountains, 

As  well  as  on  mighty  rocks 

Which  once  were  living  monsters. 

Such  is  the  wonderful  highway 

Running  along  the  river 

Called  Herbert— the  road  which  is  named 

By  white  men  the  Boar's  Back, 

By  Indians  Onwokun, 

Which  is  their  word  for  Causeway. 

The  tale  is  told  of  Kuloskap 
That,  once  while  travelling 
To  visit  Partridge  Island 
And  then  Cape  Blomidon, 
His  friends  were  tired  of  rowing, 
*  Kuldskap  and  the  Beaver. 


THE  EPIC  OF  KULOSKAP  113 

Tired  of  travel  by  water. 
And  wished  to  cross  by  land ; 
And,  while  they  all  were  resting, 
The  Master,  raising  his  magic 
Unto  a  mighty  deed 
To  be  spoken  of  forever, 
Went  away  for  a  little  time 
And  cast  up  a  giant  ridge, 
A  wide  and  beautiful  level 
Over  great  bogs  and  streams, 
And  across  this  they  travelled 
Rejoicing,  to  await  him. 

And  yet  again  the  Master 
Did  a  very  wondrous  deed ; 
For  it  came  to  pass  in  those  days 
That  the  beavers  had  built  a  dam 
From  ^(ikogegrchk  or  Blomidon, 
Even  unto  the  opposite  shore, 
And  thereby  made  a  pond 
Which  filled  up  all  the  valley. 
Now  in  those  times  the  beavers 
Were  beasts  of  monstrous  size, 
And  the  Master,  though  kind  of  heart, 
Seems  to  have  had  indeed 
But  little  love  for  them 
Since  the  day  when  young  KwAbitsis, 
The  son  of  the  Great  Beaver, 
Tempted  Malsum  to  slay  his  brother 
In  the  very  early  time. 
8 


114  KULOSKAP  THE  MASTER 

Now  to  this  very  day 

They  find  the  bones  of  these  beavers; 

There  are  many  on  Unamagik, 

Their  teeth  are  six  inches  wide, 

There  are  no  such  beavers  to-day  I 

And  these  are  indeed  the  bones 

Of  the  beavers  who  built  the  dam 

Across  at  Cape  Blomidon 

And  crossed  the  Annapolis  Valley. 

Now  the  Master  would  fain  go  hunting, 
And  thereby  do  a  deed 
Which  should  equal  the  great  whale-fishing 
Of  Kitpusiig'nau. 

So  he  cut  the  great  dam  near  the  shore, 

And  he  bade  the  boy  Marten  watch ; 

For  he  said,  "I  greatly  suspect 

That  there  is  a  little  beaver 

Who  is  hiding  hereabouts." 

And  when  the  dam  was  cut 

From  where  it  joined  the  shore, 

There  was  a  mighty  rush, 

And  the  roar  of  many  waters, 

So  that  the  beaver  dam, 

Which  was  made  of  giant  trees 

Deftly  fastened  together, 

Swung  full  around  to  the  westward ; 

And  yet  it  did  not  break 

Away  from  the  other  shore. 

Therefore  the  end  of  it  lodged 


THE  EPIC  OF  KULOSKAP  115 

With  a  great  split  therein 

When  the  flood  had  found  a  passage; 

And  the  whole  may  be  seen  there  still. 

To  this  very  day,  even, 

As  it  is  seen  by  all 

Of  those  who  pass  up  the  bay ; 

And  still  this  point,  Cape  Split, 

Is  called  by  the  Micmacs  Pligun 

Which  means  the  opening 

Or  cleft  of  a  beaver  dam. 

Then  to  frighten  the  Heaver 
The  Master  threw  at  it 
Several  handfuls  of  earth, 
Which  falling  to  eastward 
Of  what  is  called  Partridge  Island, 
Became  the  Five  Islands,  and 
The  pond  which  was  left  behind 
Became  the  Basin  of  Miiias. 

Yet  another  tradition  tells 

That  after  cutting  the  dam 

The  Master  sat  and  watched. 

And  yet  no  Beaver  came  forth, 

For  Kwabit  had  escaped  by  a  hole 

Which  led  back  to  the  other  side; 

Kuloskap  then  tore  up 

A  rock  and  he  threw  it 

Very  far  indeed, 

One  hundred  and  fifty  miles. 


116 KULOSKAP  THE  MASTER 

To  frighten  the  Beaver  back; 
But  over  the  Grand  Falls 
Kwfibit  had  gone  in  haste 
And  so  for  the  time  escaped ; 
Yet  the  stone  remaineth  there 
As  a  wonder  to  this  day. 

However,  others  declare 

That  by  this  rock  the  Beaver 

Was  killed  while  swimming  away; 

For  thus  the  tale  was  told 

By  a  Penobscot  woman 

As  she  sat  weaving  a  basket, 

A  basket  or  nbnznoda, 

Of  that  sweet-scented  grass 

Which  Indians  dearly  love. 

Kuloskap  gave  the  names 

To  everything  on  earth ; 

He  first  made  man  and  woman 

Bestowing  on  them  life; 

He  also  made  the  winds 

To  make  the  waters  move; 

The  Turtle  was  his  uncle, 

Tiakeiich  the  Mink 

Was  his  adopted  son, 

While  Mfmiimkwech,  the  Woodchuck- 

She  was  his  grandmother. 

The  Beaver  built  a  dam 

The  greatest  ever  seen. 


ano  toe  JBeaver 


THE  EPIC  OF  KULOSKAP  117 

Kuloskap  turned  it  away, 

And  killed  the  Beaver,  too; 

At  Muschik  he  killed  a  moose; 

The  bones  are  there  e'en  now, 

At  Bar  Harbor,  turned  to  stone. 

The  entrails  of  the  moose, 

Across  the  bay  he  cast 

Unto  his  dogs,  and  they. 

Which  were  also  turned  to  stone, 

To  this  day  may  be  seen  there, 

As  I  have  seen  them  myself; 

And  there,  too,  in  the  rock 

Are  the  prints  of  his  arrow  and  bow. 


Ill 

THE   SABLE   AND   THE   SERPENT 
[  Pass&maqnoddy] 


ictiwaxp'nil  Hcqut 
Otlokctinul  ii'mokxivexitl.* 

All  of  the  olden  time, 

All  in  a  year  it  befell 

That  Kuluskap  had  a  foe  : 

A  very  evil  man, 

A  very  sinful  beast, 

A  very  vile  magician, 

Who  after  he  had  tried 

A  hundred  tricks  in  vain 

Took  on  the  form  of  a  snake, 

A  serpent  of  awful  size, 

Jn  hope  to  kill  the  Lord. 

Now  the  Master  had  a  boy 

His  faithful  servitor, 

N'mokswes  or  the  Sable; 

A  boy  of  elfin  kind 

Who  played  the  magic  flute 

Wherewith  he  could  entice 

All  birds  and  animals 

To  come  to  him,  when  they 

Once  heard  its  wondrous  sound. 

It  happened  on  a  time 
*  Kuloskap  had  a  servant  once  who  was  a  Sable, 


THE  EPIC  OF  KUL6SKAP  119 

When  Kuloskap  was  afar. 

The  Sable  broke  his  flute, 

And,  deeply  crushed  with  grief, 

Would  not  return  again. 

But  wandered  far  away 

Into  the  wilderness. 

And  all  of  this  the  Lord 

Knew  well— for  by  his  art 

He  knew  when  aught  went  wrong 

Pertaining  to  himself. 

Then,  when  returned,  he  asked 

The  old,  old  grandmother 

Where  Sable  was?  but  she 

Could  only  weep.    And  then, 

The  Master  said:  "I'll  roam 

Forever  if  I  must, 

But  I  will  find  the  boy." 

So  he  went  forth    resolved, 

Following  Sable's  trail. 

And  tracked  him  through  the  snow, 

Three  days  and  nights,  and  then 

Heard  some  one  sing  afar; 

It  was  the  magic  song 

Which  sorcerers  only  sing 

When  in  the  direst  need. 

And  death  is  drawing  near. 

So,  circling  round  the  place, 

Kuloskap  looked  adown, 

And  saw  a  lodge,  and  heard 


120  KULOSKAP  THE  MASTER 

The  voice  distinctly  sound, 
As  he  grew  nearer;  it 
Was  Sable's  wondrous  voice; 
Then  heard  him  sing  a  curse 
Against  all  serpent  kind, 
And  he  was  wandering 
About  the  place  to  seek 
A  stick,  extremely  straight. 

The  Master  understood 

What  this  all  meant :  how  tha/fc 

Sable  had  been  enticed 

Into  the  wilderness 

By  Ato'sis  the  Snake, 

And  that  the  Serpent-chief 

Was  in  the  lodge,  and  he 

Had  sent  the  Sable  forth 

To  seek  a  long  straight  rod 

For  evil  magic  deeds. 

Then,  softly  singing,  he 

Bade  Sable  disobey, 

And  get  a  crooked  stick, 

As  twisted  as  could  be, 

And  told  him  carefully 

What  more  he  was  to  do. 

Then  Sable  found  in  fact 
A  very  rugged  rod, 
As  twisted  as  a  worm, 
When  it  is  wounded ;  then 


THE  EPIC  OF  KUL6SKAP  121 

As  he  came  in,  the  Snake 
Cried  out,  amazed  and  wroth, 
"How  hast  thou  dared  to  bring 
To  me  a  stick  like  that?" 
But  Sable,  answering, 
Replied,  "It  is  not  straight, 
But  what  is  crookedest 
May  be  the  straightest  made, 
And  I  do  know  a  charm 
Whereby  this  may  be  done; 
I  will  but  heat  this  stick 
A  little  in  the  fire. 
And  sing  the  proper  spell 
And  then  it  shall  be  straight." 

Now  Ato'sis  the  Snake, 
Like  all  the  crafty  folk, 
Was  very  curious 
And  so  looked  closely  on. 
But  Sable,  when  the  stick 
Was  burning,  or  red  hot, 
Thrust  it  into  his  eyes; 
(It  had  a  forked  end) 
Utterly  blinding  him ; 
Then  headlong  rushed  away. 

The  serpent  followed  him, 
But,  even  as  he  left 
The  wigwam,  there  he  met 
The  Master,  who  forthwith 


122  KUL6SKAP  THE  MASTER 


Struck  him  a  mighty  blow 
And  slew  him  out  of  haiid  ; 
Of  old  times  this  befell— 
And  thus  my  story  ends. 


Cbe  Sable  and  tbe  Serpent 


IV 

KULOSKAP   AND   THE   TURTLE 
[Mwiiuic  and  Passamaquoddy] 

Nekkc  meiawet  ncktuk  Piliumcxkasik  htak'tniyw  otlian  Pikto.' 
When  the  Master  left  I'ktiikiwikfik, 
Called  by  the  English  Newfoundland, 
He  went  to  Piktook  or  Pictou. 
Which  means  ''the  rising  of  bubbles," 
Because  at  that  place  the  water 
Is  ever  strangely  moving. 
There  he  found  an  Indian  village 
And  in  the  village  a  man 
Whom  he  loved  through  all  his  life. 

Yet  it  was  not  because  this  mac, 
Whose  name  in  Micmac  is  Mikehik 
And  in  our  Passamaquoddy 
Chikwenuchk  ''the  Turtle," 

*  Wheu  the  Master  left  Newfoundland  he  came  to  Pictou. 


124  KUL6SKAP  THE  MASTER 


Was  great  or  well  favored  or  rich; 

He  was  truly  none  of  these, 

Being  very  poor  and  lazy, 

No  longer  young  or  lively, 

Nor  in  any  way  clever  or  wise. 

It  is  said  he  was  the  uncle 

Of  Kuloskap,  but  many  declare 

It  was  only  by  adoption.* 

However,  he  always  bore 

His  trials  with  such  good  nature, 

His  wants  with  such  merry  patience, 

That  the  Master  took  strangely  to  him 

With  most  unwonted  affection, 

As  if  he  had  determined 

To  make  of  the  idler  a  man ; 

Which  verily  came  to  pass 

Quite  soon,  and  very  quaintly, 

As  you  shall  presently  hear. 

When  he  came  to  Piktook, 

A  town  of  a  hundred  wigwams, 

Kuloskap  being  a  handsome 

And  very  stately  warrior 

With  the  air  of  a  great  chief, 

\Vas  greatly  admired  by  all, 

Especially  the  women ; 

So  that  every  one  felt  honored 

WThose  wigwam  he  deigned  to  enter; 

*  It  is  usual  to  give  as  a  mere  matter  of  politeness  terms  of  consan 
guinity  to  persons  in  conversation.  Mikchik  the  Turtle  appears  in  all 
the  legends  as  a  perfect  Panurpre  or  Falstaff,  a  worthless  old  scamp,  who 
is  nevertheless  liked  by  everybody  and  privileged.  P. 


THE  EPIC  OF  KULOSKAP  125 

Yet  he  saw  the  folk  very  seldom, 

And  dwelt  with  old  uncle  Mikchik 

Delighting  in  his  fancies, 

Quaint  ways  and  old  time  stories, 

Very  old  songs  of  the  fathers ; 

Such  things  were  the  joy  of  his  heart. 

Now  'twas  the  time  for  holding 

The  great  and  yearly  feast 

With  dancing  and  merry  games; 

But  Kuloskap  cared  not  to  go 

As  guest  or  as  performer. 

However,  he  asked  his  uncle, 

"Wilt  thou  not  go  to  the  feast? 

All  the  fair  girls  of  the  forest, 

All  the  beautiful  matrons. 

All  the  bewitching  widows 

From  far  and  wide  will  be  there; 

Why  hast  thou  never  married? 

There  are  many  nice  women  a-waiting, 

'Tis  evil  living  alone." 

Thus  answered  Uncle  Turtle : 
"I  am  poor  and  old  and  homely, 
With  no  garments  fit  for  a  feast; 
Therefore  'tis  better  for  me 
To  smoke  my  pipe  at  home." 

"  Well,  if  that  be  the  only  hindrance, 
Uncle,"  replied  the  Master, 
"I  can  turn  tailor  I  trow, 


126  KULOSKAP  THE  MASTER 

And  lit  you  to  a  turn — 
Fit  you  as  if  by  magic, 
Or  in  fact  by  magic  itself; 
Therefore  have  thou  no  care 
As  to  your  face  or  outside. 
For  to  him  who  hath  the  art 
'Tis  as  easy  to  make  a  man  over 
As  any  suit  of  clothes." 

"That  may  be  true    my  nephew," 
Quoth  Turtle    "but  what  say  you, 
As  to  the  making  over 
The  jnsMu  of  a  mortal?" 

"  By  Kwilbit  the  immortal  Beaver  1 

Replied  the  Master,  laughing, 

"  That  is  something  harder  to  do. 

Else  I  were  not  at  work 

So  long  in  this  world  of  ours. 

Yet,  ere  I  leave  this  town 

For  you  I  will  do  that  also. 

As  for  this  present  sport. 

Do  but  put  on  this  belt." 

And  when  he  wore  the  girdle 
Mikchik  became  so  young 
And  so  bewitchingly  handsome 
That  never  a  man  or  woman 
In  the  land  had  seen  the  like; 
And  as  the  Master  arrayed  him 
In  garments  of  great  splendor, 


THE  EPIC  OF  KULOSKAP  127 

He  also  gave  him  his  word 
That   as  a  man,  he  ever 
Should  be  of  men  the  comeliest, 
And  as  animal,  hardest  to  kill, 
Most  vital  and  enduring, 
As  it  truly  came  to  pass. 
So  Mikchik  went  to  the  feast. 

Now  the  chieftain  of  the  Fiktook 

Had  three  very  beautiful  daughters, 

And  of  the  three,  the  youngest 

Was  the  loveliest  in  the  land. 

On  her  the  old-young  turtle 

Cast  his  experienced  eyes 

With  a  boy-like,  innocent  look. 

And  said,  "I  think  that  damsel 

Would  exactly  suit  my  complaint 

And  therefore  I  think  I  will  take  her  1 " 

Now  all  the  young  men  in  Piktook 
Were  of  just  the  same  opinion, 
And  all  were  firmly  resolved 
To  kill  the  one  who  should  win  her. 

So  the  next  day  the  Master. 

Taking  a  bunch  of  wnbnb, 

That  is,  of  the  finest  wampum, 

Went  to  the  chief  of  the  Piktook 

Proposing  that  his  uncle 

Should  marry  the  youngest  daughter. 

And  truly  the  chief  was  willing, 


128  KUL6SKAP  THE  MASTER 

While  the  mother  at  once  cried,  "Yes  I" 

To  such  a  grand  proposal; 

So,  without  loss  of  time, 

The  maiden  swept  out  a  wigwam, 

And  made  a  bed  of  sprays, 

Or  of  leaves,  upon  the  floor, 

Spreading  out  a  great  white  bear  skin 

As  a  cover  over  all. 

Then  with  Mikchik  and  the  Master 

They  had  dried  meat  for  supper, 

And  so  the  pair  were  wed. 

Now  the  Turtle  seemed  very  lazy, 
And  for  days  after  they  were  married 
While  other  men  were  hunting 
He  lounged  about  at  home 
Smoking  over  the  fire, 
Till  one  frosty,  sunny  morning, 
His  wife  said  to  him,  "  Mikchik, 
If  this  goes  on  much  longer 
We  two  must  certainly  starve." 
So  he  put  on  his  snow-shoes, 
Taking  his  bow  and  arrows, 
And  she  followed  silently  after 
To  see  what  he  would  do. 
But  in  truth  he  did  very  little, 
For  he  had  not  gone  far  forward 
Ere  he  tripped  and  fell  rolling  over. 
And  the  wife,  returning  disgusted, 
Said  in  a  rage  to  her  mother: 


THE  EPIC  OF  KULOSKAP  129 

"He  is  not  in  the  least  a  hunter. 
He  can't  even  walk  on  snow-shoes." 
But  the  mother  said  :   "  Be  patient, 
There  is  more  in  him  than  you  dream.'* 

One  day  it  came  to  pass 

That  the  Master  said  to  Mikchik 

"  To-morrow  will  be  held 

The  very  great  yearly  ball-play 

And  you  must  share    in  the  game. 

It  will  be  sore  for  you, 

A  game  of  life  and  death, 

For  all  the  young  men  who  live  here 

Are  your  enemies,  and  will  seek 

To  slay  you  in  the  rush 

By  crowding  close  together, 

And  trampling  you  under  foot. 

But  when  they  do  this,  'twill  be 

Close  by  the  Sagamore's  lodge, 

And  that  you  may  escape  them 

I  give  you,  Uncle,  the  power 

To  jump  twice  over  the  roof; 

But  if  they  chance  to  bring  it 

To  a  third  attempt,  'twill  be 

A  very  terrible  thing  for  you, 

And  yet  it  must  come  to  pass; 

'No  honey  without  a  sting; 

No  chase,  no  venison.' " 

And  all  of  it  came  to  pass 
As  the  Master  had  foretold ; 
9 


130  KULOSKAP   THE  MASTER 

For  the  young  men  of  the  village 

All  joined  to  kill  the  Turtle, 

And  to  escape  them,  Mikchik 

Jumped,  when  beset,  so  high 

Over  the  Sagamore's  lodge 

That  he  looked  like  an  eagle  flying. 

But  when  for  a  third  time  he 

Attempted  another  leap, 

His  scalp-lock  caught  on  a  pole, 

And  there  he  hung  a-dangling 

In  the  smoke  which  rose  from  below. 

Then  Kuloskap,  who  was  sitting 
On  a  skin  in  the  tent  beneath, 
Said  :   "  Uncle   the  hour  is  come. 
Now  will  I  make  thee  Sagem, 
Grand  Sagamore  of  the  Tortoise, 
The  chief  of  the  Lenni  Lenabe ; 
Thou  shalt  bear  up  a  great  nation 
Which  shall  rest  upon  thy  shell!" 

Then  he  smoked  Mikchik  so  long 

That  his  skin  became  a  shell, 

A  very  hard  round  shell, 

And  the  marks  of  the  smoke  from  the  pipe 

May  be  seen  thereon  to-day. 

And  of  all  his  entrails  he  left 

But  one  which  was  very  short, 

And  then  indeed  Mikchik 

Seeing  himself  so  reduced 

Cried  out,  "Beloved  nephew, 


THE  EPIC  OF  KULOP  131 


You  will  kill  me  certainly  I  " 

But  the  Lord  replied,  "  Far  from  it, 

I  am  giving  you  longer  life— 

A  longer  life  than  is  given 

To  any  other  on  earth  ; 

From  this  time  forth,  my  uncle. 

You  may  pass  through  a  glowing  fire, 

And  never  feel  its  breath, 

You  may  live  on  land  or  in  water, 

Nay,  though  your  head  be  cut  off 

It  will  live  for  nine  days  after, 

And  even  so  long  shall  beat 

YTour  heart  when  cut  from  your  body." 

Whereat  Mikchik  rejoiced. 

And  this  came,  indeed,  betimes, 

And  not  before  it  was  needed; 

For  on  the  very  next  day 

All  of  the  men  went  hunting, 

And  the  Master  warned  the  Turtle 

That  they  would  attempt  his  life. 

So  the  men  all  went  before, 

While  the  Turtle  toiled  slowly  behind  them  ; 

But  when  they  saw  him  no  more, 

He  made  a  magic  flight 

Far  over  their  heads,  and  deep 

In  the  forest  he  slew  a  moose, 

He  drew  it  upon  the  track 

Which  he  knew  that  they  soon  must  take; 

And  when  his  foes  came  up, 


132  KULOSKAP  THE  MASTER 

There  he  sat  on  the  moose 
Smoking,  and  waiting  for  them. 

Now  Kuloskap  the  Wise 

Had  unto  them  foretold 

That  on  that  day  they  would  see 

Some  one  come  out  as  first 

Who  they  thought  would  be  last  of  all. 

And  when  this  came  to  pass, 

They  were  more  enraged  than  before, 

And  so  they  planned  again 

To  kill  Mikchik,  but  his  nephew 

Who  was  on  the  point  of  leaving 

The  village  and  all  therein, 

Told  him  how  it  would  be. 

"  First  of  all,  my  uncle, 

They  will  build  a  mighty  fire, 

And  throw  you  into  the  flame, 

But  endure  it,  and  with  joy ; 

For  by  my  magic  power 

I  will  see  that  it  does  no  harm. 

Only  beg  as  a  dying  favor 

Not  to  be  cast  into  water, 

Into  the  water  to  drown, 

Beg  and  implore  and  entreat  them 

To  spare  thee  that  terrible  torture, 

Yes,  fight  to  the  bitter  end ; 

So  will  they  certainly  do  it, 

And  so  it  shall  come  to  pass." 


THE  EPIC  OF  KULdSKAP  133 

Then  lie  bade  farewell  to  the  Turtle, 

And  they  built  up  a  blazing  fire 

And  threw  him  at  once  into  it ; 

Wherein,  being  very  lazy, 

He  turned  over  and  went  to  sleep, 

And  when  the  fire  burned  low 

He  called  for  more  wood  to  rebuild  it 

Because  it  was  bitterly  cold. 

Then  they  all  called  out,  "  Let  us  drown  him  1 " 

But  hearing  this,  as  in  terror 

He  implored  them  not  to  do  it. 

"Cut  me  to  pieces,"  he  said, 

"Burn  me  again,  or  stab  me, 

But  do  not,  I  beg  you,  throw  me 

Into  the  water  to  drown  I  " 

Therefore  they  swore  they  would  drown  him, 

And  dragged  him  down  to  the  shore; 

He  screamed  like  a  mad  magician. 

And  fought  like  a  wolverine, 

Tearing  up  trees  and  roots, 

Rending  the  rocks  like  a  tempest; 

Yet  at  length  they  overpowered  him, 

And  took  him  in  a  canoe 

To  the  middle  of  the  lake 

And  throwing  him  in  they  watched  him, 

Watched  him  as  he  was  sinking 

Till  he  vanished  far  down  below; 

And  thinking  him  surely  dead 

Returned  to  their  homes  rejoicing. 


134  KULOSKAP  THE  MASTER 

Now  on  the  next  day  at  noon 

There  was  a  plowing  sunshine. 

And  something  was  seen  banking 

Upon  a  great  flat  rock 

About  a  mile  from  the  shore. 

So  two  of  the  younger  men 

Took  a  canoe  and  went  forth 

To  see  what  this  might  be. 

And  when  they  came  to  the  rock 

Just  hanging  over  the  water, 

Whom  should  they  see  but  Mikchik 

A-dozing  in  the  sunlight  1 

But,  seeing  them  coming  to  take  him, 

He  only  said  "Good-bye!" 

And  rolled  over  into  the  lake 

Wherein  it  is  said  he  is  living    - 

Unto  this  very  day. 

So  in  memory  of  this  thing, 

All  turtles  in  swamps  or  rivers 

When  they  see  a  man  a-coming 

Tip-tilt  them  into  the  water 

With  a  jtlumjt!  which  means  "  Good-bye  1"- 

Or  which  sounds  like  it  in  Indian*— 

As  their  ancestor  did  of  yore. 

The  Turtle  lived  with  his  wife 
Happily,  long  and  contented. 
Then  it  happened  in  after  years 
That  Kuloskap  came  one  day 

*  It  is  curious  that  in  Italy  a  stone  thrown  into  water  is  supposed  by 
the  sound  which  it  makes  to  answer  Yes  or  No  to  questions. 


THE  EPIC  OF  KUL6SKAP  135 

To  visit  his  uncle,  and  saw 

A  babe  which  uttered  a  word 

AH  'twere  in  a  childish  cry  : 

"Knowest  thou  what  he  is  saying?" 

Inquired  the  Master  smiling. 

"Truly  not  I."  said  Mikchik. 

"For  I  deem  it  is  in  the  language 

Which  is  spoken  by  the  demons 

Or  spirits  of  the  air. 

Which  'tis  said  no  mortal  knoweth." 

"Well,  I  think,"  replied  Kuloskap, 

"That  he  is  talking  of  eggs 

For  he  cries  'Hmviih,  Hmvnh* 

As  if  he  were  trying  to  say 

Wiihwun— which  means  an  egg 

In  the  Passamaquoddy  tongue." 

"But  where  are  eggs  to  be  found?" 

Inquired  the  uncle  amazed. 

"Seek  in  the  sand,"  said  the  Master, 

Where  he  sought  and  found  full  many 

And  greatly  he  marvelled  at  them. 

In  memory  of  which  and  the  Master, 

All  the  female  turtles 

Lay  eggs  to  this  very  day.  L. 


V 

HOW   MIKCHIK   THE   TURTLE   WAS  FALSE 
TO  THE   MASTER 
[Passamaquoddy] 

Kvlofkap  meiawet.* 

Kulriskap  the  Master 

Was  lord  of  beasts  and  men 

Even  the  one  as  the  other 

He  ruled  them  one  and  all. 

Great  indeed  was  his  army 

His  tribe  indeed  was  the  whole. 

In  it  the  Golden  Eagle 

Was  a  leading  chief  who  married 

A  female  Caribou ; 

And  the  Turtle,  Kuloskap's  uncle, 

Married  the  only  daughter 

Of  the  Eagle  and  Caribou. 

Of  these  things  are  many  traditions, 

Many  and  very  long, 

Which  are  told  by  the  fire  in  winter; 

Old  people  knew  these  stories, 

The  younger  now  forget  them 

And  the  wisdom  in  them  all. 

It  is  said  that  Mikchik  the  Turtle 
Was  ever  loved  by  his  nephew, 
\Vhile  another  tradition  tells 

*Kul<5skaptbe  Master. 


THE  EPIC  OF  KULOSKAP  137 

That  he  was  false  to  the  Master : 
I  know  not  how  it  may  be, 
I  can  only  tell  the  story 
As  it  was  told  to  me. 

When  the  Turtle  married. 

The  Master  bade  him  make 

A  splendid  feast,  and  for  this 

lie  gave  him  wonderful  power. 

Then  he  bade  him  go  down  to  a  point 

Of  very  great  rocks  by  the  sea 

Where  whales  were  always  found, 

And  told  him  to  bring  a  whale. 

And  gave  him  the  might  to  do  so. 

But  he  set  an  appointed  mark 

Or  space    and  said  that  he  must  not 

Go  even  an  inch  beyond  it  : 

So  the  Turtle  went  down  to  the  sea. 

And  caught  a  monstrous  whale, 

And  bore  it  up  to  the  camp; 

It  all  seemed  very  easy. 

But  he  quite  forgot  that  the  power 

Was  given  him  by  the  Master; 

So  he  took  it  all  as  his  own. 

Like  all  men  of  his  kind 
He  was  very  vain  and  curious. 
So  to  see  what  would  come  of  it 
He  went  beyond  the  mark 
While  carrying  the  whale. 
And  doing  this  he  lost 


138  KULOSKAP  THE  MASTER 


The  strength  on  him  bestowed ; 
And  sank  beneath  his  burden 
Crushed  by  the  mighty  whale. 

Then  many  ran  to  the  Master 
Saying  that  Turtle  was  dead. 
But  he  answered  "  Cut  up  the  whale 
For  the  dead  will  soon  revive.'' 
So  they  cut  it  up  and  cooked  it; 
And  when  the  feast  was  ready, 
The  Turtle  came  yawning  on, 
And  stretching  out  his  leg 
Cried  out:   "How  tired  1  anil 
Truly,  I  think  I  must 
Have  overslept  myself  1  " 
Then  all  men  feared  the  Lord, 
For  now  they  knew  him  a  spirit, 
A  spirit  of  terrible  power. 

However  it  came  to  pass 

That  the  Turtle  grew  mightily 

All  in  his  own  conceit, 

And  thought  he  could  take  the  place 

Of  the  Master  and  reign  in  his  stead ; 

So  he  called  together  a  council 

Of  all  the  beasts,  to  find 

How  Kuloskap  might  be  slain. 

Greatly  the  Great  One  laughed 

When  he  had  learned  all  this 

And  little  did  he  care. 


THE  EPIC  OF  KULOSKAP  139 


And  knowing  all  that  passed 
Jn  their  evil  hearts,  he  went 
Disguised  as  an  ag£d  squaw 
Into  the  Council  Lodge. 
There  were  two  witches  there, 
The  Porcupine  and  Toad. 
Bearing  the  human  form; 
Of  them  he  humbly  asked 
How  the  Master  was  to  die. 
And  to  him  the  Toad  replied, 
"Well  I   What  is  that  to  thee? 
And  what  hast  thou  to  do 
With  such  a  thing  as  this?'' 
"Truly  I  meant  no  harm.'' 
Was  all  the  Master  said. 
And  then  he  softly  touched 
The  tip  of  cither's  nose. 
And  rising,  went  his  way. 
But  when  the  witches  looked 
At  one  another— both 
Screamed  out  in  dire  dismay 
For  neither  had  a  nose  I 
Their  faces  were  smooth  and  flat; 
So  it  came  that  the  Porcupine 
And  Toad,  are  to  this  day 
Noseless  among  the  beasts. 
So  the  Council  came  to  an  end. 


VI 

HOW  KULOSKAP  CONQUERED  AKLIBIMO, 

THE  GREAT  BULLFROG 

[Pass&maquoddjr] 

PTchc  uttticMnwi  otene*i»     - 
Pakicli  wtote  pcmtan  iheh.* 

Long,  long  ago, 
Far,  far  away  in  the  mountains 
An  Indian  village  Rtood, 
Little  known  to  other  men; 
All  lived  therein  at  their  ease. 
The  men  did  well  in  their  hunting 
The  women  worked  at  home. 
And  all  went  well — save  in  onp  thing 
And  that  one  thing  was  this : 
That  the  town  lay  by  a  brook 
And  except  in  the  stream  there  was  not 
A  single  drop  of  water 
In  all  the  country  round 
*  Long  ago,  an  Indian  village  stood  far  back  In  the  mountains. 


THE  EPIC  OF  KUL6SKAP  141 

Save  in  the  puddles  of  rain 
No  one  of  all  these  Indians 
Had  ever  found  a  spring, 
Yet  they  all  were  very  fond 
Of  a  drink  of  good,  clear  water 
And  that  in  their  brook  was  good. 
So  over  it  they  grew  dainty 
And  were  very  proud  of  it. 

But  after  a  time  they  saw 

That  the  brook  was  running  low, 

Not  only  in  summer  time, 

But  in  autumn  after  the  rains ; 

And  as  the  water  fell 

Their  spirits,  too,  sank  low; 

But  day  by  day  it  grew  less, 

Until  its  bed  was  as  dry 

As  a  dead  bone  is,  which  lies 

In  the  ashes  of  a  fire. 

Now  they  had  sometime  heard 

That,  far  away  in  the  hills 

Where  none  of  them  had  been. 

There  was  another  village 

Upon  this  very  stream; 

But  what  kind  of  people  dwelt 

Therein,  no  one  could  say ; 

So,  thinking  that  these  folk 

Knew  something  about  the  drought, 

They  sent  a  man  to  look 


142  KULOSKAP  THE  MASTER 

Into  the  thing.    Three  days 
Onward  and  upward  he  went, 
Till  on  the  third  he  came 
Unto  the  village  where 
He  found  a  solid  dam 
Built  over  the  rivulet 
So  that  no  water  could  pass, 
But  all  was  kept  in  a  pond. 

Then,  asking  the  village  folk 
Why  they  had  done  this  evil. 
Since  'twas  of  no  use  to  them, 
They  said  :   "Go  ask  our  chief, 
It  was  he  who  ordered  it." 

And  when  the  messenger  came 
To  see  the  Sagamore, 
Behold,  there  lay  before  him, 
Lazily  in  the  mud, 
A  creature  who  was  more 
Of  monster  than  of  man- 
Though  truly  in  human  form— 
For  he  was  immense  in  size, 
In  measure  like  a  giant, 
Fat,  bloated,  at  all  points 
Most  brutal  to  behold ; 
His  great,  round,  yellow  eyes 
Stuck  from  his  head  as  knots 
Or  knobsticks  from  a  pine. 
His  mouth  with  stringy  lips 
\Vent  well  from  ear  to  ear; 


THE  EPIC  OF  KULOSKAP  143 

His  feet  were  broad  and  flat. 
With  toes  immensely  long- 
He  was  marvellous  to  behold ' 

And  unto  him  the  man 

Set  forth  his  just  complaint, 

To  which  the  brute  at  first 

Made  no  reply  beyond 

A  most  uncivil  grunt 

And  a  croak,  but  he  said  at  last 

In  a  loud,  bellowing  voice. 

Such  as  we  sometimes  hear 

At  night  from  pond  or  pool : 

"  Do  as  you  choose, 

"  Do  as  you  choose. 

"  Do  as  you  choose  I 

''What  do  I  care? 

"What  do  I  care? 

"What  do  I  care? 

"If  you  want  water. 

"If  you  want  water, 

"If  you  want  water, 

"Go  somewhere  else." 

Then  the  messenger  told 
How  his  people  were  pining 
Near  dead  of  their  thirst, 
Which  seemed  hugely  to  please 
The  monster,  who  grinned  for  joy, 
Till  at  last  he  rose  to  his  feet. 


KULOSKAP  THE  MASTER 


And.  making  a  single  spring 
Of  many  rods  to  the  dam, 
Took  an  arrow  and  bored  a  hole 
So  that  a  little  water 
Just  trickled  out,  and  then  cried  : 
"Up  and  begone, 
"Up  and  begone, 
"  Up  and  begone  I  " 
Then  the  messenger  returned 
In  sorrow  to  his  people, 
Bringing  them  little  joy, 
And  for  a  very  few  days 
There  was  a  little  water. 
Then  it  stopped  and  they  suffered  again, 

Now  these  good  Indians,  who 

Were  the  honestest  fellows  alive. 

Best  natured  in  all  the  world. 

And  never  harmed  any  one 

Except  their  enemies. 

Were  in  pickle  indeed  ; 

For  sad  it  is  to  have 

Nothing  but  water  to  drink  ; 

But  to  want  even  that 

When  one  is  raging  with  thirst 

Is  worse  than  waiting  for  dinner 

When  we  have  no  dinner  to  wait  for, 

Now  this  the  Lord  Kuloskap, 

Who  was  merciful  in  heart 

And  knew  all  that  was  passing 


THE  EPIC  OF  KULOSKAP  145 

In  the  hearts  of  his  Indian  children, 
Observed,  and  pitying  them 
Came  to  them  all  at  once; 
For  he  ever  came  as  the  wind 
And  no  man  e'er  wist  how. 

Now,  just  before  he  came. 

These  honest  Indians 

Had  in  a  council  resolved 

To  send  their  boldest  man 

Though  'twere  to  certain  death, 

Even  unto  the  village 

Where  dwelt  the  evil  chief 

Who  built  the  cursed  dam 

Which  kept  the  water  with  which 

They  slaked  their  thirst  when  they 

Could  get  it — that  is  to  say. 

Whenever  the  water  was  running. 

And  when  he  got  there,  the  brave 

Was  either  to  obtain 

That  the  water-dam  be  cut. 

Or,  failing,  do  something  desperate— 

They  knew  not  exactly  what ; 

But  it  was  expected  by  all 

That  if  he  were  refused 

He  would  paint  the  village  with  care 

Of  a  deep  vermilion  hue, 

Leaving  on  every  lodge 

Blood,  and  in  this  intent, 

Should,  armed  at  every  point. 


10 


146  KULOSKAP  THE  MASTER 

Go  with  his  tomahawk, 
His  axe  and  scalping-knife 
Singing  his  death-song,  too, 
As  he  went  on  his  way; 
And  they  were  all  agog. 

Now  the  Master  was  greatly  pleased 

When  he  observed  all  this, 

For  nothing  delighted  him  more 

Than  plucky,  desperate  deeds; 

So  he  resolved  that  he 

Would  see  to  this  thing  himself. 

Therefore  he  came  to  them — 

The  people  of  the  town 

Which  was  then  so  high  and  dry — 

Looking  so  terribly  fierce 

That  in  all  the  land  there  was  none 

Who  was  half  so  horrible; 

For  he  seemed  to  be  ten  feet  high, 

With  a  hundred  wonderful  plumes, 

Feathers  of  red  and  black, 

From  his  scalp-lock  uprising; 

His  face  fresh-painted  like  blood, 

Green  rings  around  his  eyes, 

While  a  very  large  clam-shell  hung 

From  either  ear,  and  behind, 

A  great  spread  eagle,  which 

Was  awful  to  behold, 

Flapped  wings  at  every  step; 

So  that  the  hearts  of  all 


THE  EPIC  OF  KUL6SKAP  147 

Beat  as  he  entered  the  village, 
For  as  simple  Indians,  they 
Accounted  that  this  must  be 
Either  Lox.  the  Wolverine 
Or  Michihant  the  Devil 
Himself  in  person,  who 
Had  turned  to  Indian  form. 
And  the  squaws  declared  that  they 
Had  ne'er  seen  aught  so  tine, 
Such  a  lovely,  lovable  man  I 

Then  the  Master  having  heard 
The  whole  of  their  terrible  tale, 
Bade  them  cheer  up.  for  he 
Would  soon  set  all  to  rights. 
So  without  delay  he  went 
Straight  up  the  bed  of  the  brook, 
And  coming  to  the  town 
Sat  down,  and  bade  a  boy 
Bring  him  some  water  to  drink; 
To  which  the  boy  replied 
That  not  a  drop  could  be  had 
In  that  town  unless  'twere  given 
Out  by  the  chief  himself. 

"Then  go  to  your  Sagamore." 

Said  the  Master,  "and  bid  him  hurry, 

Or  verily  I  will  know 

The  reason  why  I  wait." 

And  when  the  boy  had  gone 


148  KULdSKAP  THE  MASTER 

There  was  no  reply  before 
An  hour,  when  the  boy  returned, 
During  which  time  the  Master 
Sat  on  a  log  and  smoked. 
Then  at  last  the  messenger 
Came  with  a  little  cup 
Which  was  only  just  half  full 
Of  water,  extremely  foul. 
Then  the  Master  rose  and  said  : 
"Now,  I  will  go  to  your  chief. 
And  I  think  that  he  soon  will  give 
Far  better  water  than  this  1  " 

And  having  come  to  the  chief 
He  said,  "Now  give  me  to  drink 
And  that  of  the  best,  at  once. 
Thou  villainous  Thing  of  Mud  I " 

Then  the  Sagamore  in  a  rage 
Bellowed  :   "  Begone  and  find 
Thy  water  where  thou  canst;" 
When  Kuloskap  thrust  his  spear 
At  once  into  the  beast. 
Into  his  belly,  lo  I 
Gushed  forth  a  mighty  stream, 
For  it  was  all  the  water 
Which  should  have  run  in  the  brook- 
He  had  taken  it  all  to  himself  I 

Then  the  Master,  rising  high 
As  any  giant  pine. 


THE  EPIC  OF  KULOSKAP  149 

Caught  the  monster  in  his  hand, 
And  crumpled  in  his  back 
With  a  mighty  grip— and  lo ! 
It  was  the  Bull-Frog  1     Then 
He  hurled  him  with  contempt 
Into  the  stream  to  follow 
The  current  ever  on. 

And  ever  since  that  time 

The  Bull- Frog's  back  has  borne 

Those  crumpled  wrinkles  which 

Are  in  the  lower  part : 

These  are  the  print-marks  made 

By  the  Master's  awful  squeeze. 

Kuloskap  then  returned 

Unto  the  town,  but  there 

Found  not  a  living  soul. 

For  a  marvellous  thing  had  come 

To  pass  while  he  was  gone; 

A  thing  which  shall  be  heard 

In  every  Indian's  speech 

Through  all  the  ages,  as 

'Tis  told  by  all  to-day. 

For  as  these  people  were. 
As  I  said,  good  simple  folk. 
They  had  talked  together,  just 
As  boys  do  at  their  play. 
When  they  are  hungry,  thus : 
"What  would  you  like  to  have?" 


150  KUL6SKAP  THE  MASTER 

When  another  will  reply  : 

"  Truly,  I'd  like  to  eat 

A  good  hot  venison  steak, 

With  maple  sugar  and  bear's  oil;" 

"Nay,  give  me  for  my  part 

Some  succotash  and  honey." 

Even  so  these  villagers  said : 

"  Suppose  you  really  had 

All  the  cold  sparkling  water 

There  is  in  the  world,  what  then 

Would  you  do  with  it?"    One  replied, 

"I  would  live  in  the  soft  smooth  mud, 

And  always  be  wet  and  cool." 

To  which  another  said, 
That  he  would  plunge  from  the  rocks 
And  dive  in  the  deep  cold  stream, 
Aye  drinking  as  he  dived. 

And  the  third  said  :   "I  would  be  washed 
Up  and  down  with  the  rippling  waves, 
Living  at  will  on  land, 
Or  in  the  water;"  Then 
The  fourth  said  :   "None  of  you 
Know  how  to  wish,  and  I 
Will  teach  you  how.    I'd  live 
In  water  all  the  time, 
And  forever  swim  in  it  1  " 

Now  it  chanced  that  these  things  were  said 
In  the  hour  when,  while  it  passes 


THE  EPIC  OF  KULOSKAP  151 

Over  the  world,  all  the  wishes 

Which  are  uttered  by  men  are  granted. 

And  so  it  was  with  these  Indians; 

For  the  first  became  a  leech. 

The  second  a  spotted  frog, 

The  third  a  crab  which  is  washed 

Up  and  down  with  the  tide, 

And  the  fourth  a  fish  which  swims 

A-drinking  ever  more. 

Ere  this,  there  had  been  in  the  world 

None  of  the  creatures  which  dwell 

In  the  water,  but  now  they  were  there 

Of  every  kind.    And  the  river 

Came  rushing  and  roaring  on. 

And  they  all  went  headlong  down 

Into  the  endless  ocean, 

To  be  washed  into  many  lands, 

And  places  all  over  the  world, 

Forever  and  ever  more. 


VII 

HOW   KULOSKAP   WENT   WHALE-FISHING 
[Aficmac] 


Picltc  KulfoKav  pcchian 
Macliiesu'i  menHiok.* 

All  of  the  olden  time  I 
The  Master  Kuloskap  came 
To  Puloweche  Mimign, 
That  is  to  Partridge  Island. 
And  on  the  isle  he  met 
With  KitpusAgunAu  . 
Whose  mother  had  been  slain 
By  a  fearful  cannibal  giant  : 
Therefore,  like  Kuloskap, 
He  warred  through  all  his  life 
Upon  the  monstrous  race; 
From  which  it  came  to  pass 
That  they  were  loving  friends, 
Which  did  not  hinder  them 
From  a  hearty,  merry  strife 
In  which  they  barely  missed 
Taking  each  other's  lives 
In  the  most  good-natured  way 
As  ye  shall  hear  anon. 

Now  being  on  the  isle, 

The  Lord  of  Men  and  Beasts 

Long  ago  Kukjskap  came  to  Partridge  Island. 


THE  EPIC  OF  KUL6SKAP  153 

Was  entertained  as  guest 

By  Kitpiiertgunfiu, 

Born  after  his  mother's  death. 

And,  as  the  night  came  on, 

The  host  said  to  the  Lord, 

"Let  us  go  forth  to  sea 

In  my  canoe,  and  catch 

Some  whales  by  torch  light."    So 

Kuloskap,  nothing  loath, 

Consented,  for  he  was 

A  mighty  fisherman. 

Like  all  the  Wabanaki 

Who  live  along  the  shore. 

Now  when  they  came  to  the  beach 
There  were  many  mighty  recks 
Lying  scattered  here  and  there. 
Then  KitpiisAgimafi, 
Lifting  the  largest  of  them, 
Put  it  upon  his  head. 
And  it  became  a  canoe. 
Then  picking  up  another 
It  turned  to  a  paddle ;  next 
A  long  and  narrow  piece 
Which  he  split  away  from  a  rock 
Was  changed  to  a  fishing  spear; 
And  then  Kuloskap  asked 
"Who  shall  sit  in  the  stern 
And  paddle;  and  who  shall  take 
The  spear?  "    The  other  said 


154  KULOSKAP  THE  MASTER 


"That  will  I  do."    And  so 

The  Master  paddled ;  ere  long 

The  canoe  passed  o'er  a  whale, 

A  monster  of  a  fish ; 

There  was  not  his  like  in  the  sea. 

But  he  who  held  the  spear 

Sent  it  down  into  the  waves 

As  if  'twere  a  thunderbolt; 

And  as  the  handle  rose 

He  snatched  it  up.  and  so 

The  mighty  fish  was  caught; 

And  as  Kitpusagunau 

Whirled  it  on  high,  the  whale 

Loud  roaring  touched  the  clouds; 

Then  taking  it  from  the  spear 

He  tossed  it  into  the  barque 

As  if  it  had  been  a  trout. 

And  both  the  giants  laughed ; 

And  the  sound  of  their  laugh  was  heard 

All  over  the  land  afar. 

The  Wabanaki  land. 

So,  being  at  home,  the  host 
Took  up  a  knife  of  stone 
Splitting  the  whale  in  two, 
And  threw  one  half  to  his  guest. 
And  they  roasted  each  his  piece, 
Over  the  fire  and  ate  it. 

Now  the  Master,  having  marked 
The  light  which  was  in  the  heaven 


Wow  1<ul&fcap  Ulont  1Qbalo«?i3bitid 


THE  EPIC  OF  KULOSKAP  155 


Long  after  the  sun  went  down, 

Said,  "The  sky  is  red,  and  the  night 

I  think  will  be  bitter  cold." 

And  the  other  understood 

That  by  his  magic  power 

The  Lord  would  bring  a  frost 

And  make  it  cold  indeed; 

So  he  made  the  Marten  bring 

All  the  wood  that  lay  without. 

With  the  fresh  oil  of  a  porpoise 

Which  he  multiplied  ten  times 

By  sorcery;  and  then 

They  sat  them  down  and  smoked, 

And  sang  old  songs  and  told 

Tales  of  the  early  time. 

But  ever  the  cold  came  on. 

And  at  midnight,  when  the  fire 

And  fuel  were  all  burnt  out, 

The  Marten  froze  to  death. 

And  then  the  grandmother. 

But  still  the  giants  smoked  on. 

And  laughed  and  talked  as  before. 

Then  the  rocks  all  round  without 
Split  with  the  awful  cold. 
The  great  trees  in  the  forest 
Were  rent  with  frost,  and  the  sound 
Was  like  thunder  above,  but  still 
The  Master  and  "He  who  was  bom 
After  his  mother's  death," 


156  KULOSKAP  THE  MASTER 

Kitpfi  sA  gun  a  u . 

Laughed  on.  and  so  they  sat 
.    Until  the  sun  arose. 

And  then  Kuloskap  said 
Unto  the  grandmother : 
"  Xiifruinich,  nemchaajse!" 
"0  grandmother,  arise." 
And  then  unto  the  boy 
"  Abistanefich,  nemcba&se!" 
"Marten,  arise  I"  and  both 
Awoke  to  life  once  more. 

Then  as  the  day  was  fair 
They  went  into  the  woods 
To  seek  for  game,  yet  found 
Full  little.    All  they  got 
Was  one  small  beaver,  so 
The  Master  said  :  ''My  friend, 
You  may  keep  all  of  that/' 
Th en  K  itp u  sa gu n  A  u 
Fastened  it  to  his  knee 
Where  it  dangled  like  a  mouse. 
But  as  the  giant  went 
On  through  the  woods,  and  on. 
The  beaver  ever  grew 
Larger  and  larger  still. 
Till  'twas  of  monstrous  size; 
Then  he  who  bore  it,  took 
A  mighty  sapling.    This 


THE  EPIC  OF  KULOSKAP  157 

He  twisted  to  a  withe 
And  with  it.  to  his  waist 
He  tied  the  beaver  fast; 
But  still  it  grew  apace 
Till,  trailing  after  him, 
It  tore  down  all  the  trees, 
So  that  the  giant  left 
A  clean  fair  road  behind. 

Then  when  the  night  came  on 

They  fished  for  whales  again, 

And  feasted  as  before 

And  had  the  cold  again; 

So.  even  as  before. 

The  grandmother  lay  dead 

Of  cold,  with  Marten,  too. 

Then  KitpfisAgunAfi 

Yielded  unto  the  spell. 

And  Kuloskap  sat  alone. 

Alone  as  conqueror. 

But  when  the  sun  arose 

He  brought  them  back  to  life; 

And.  laughing  heartily. 

Said  merrily.  "Good-bye!" 

To  KitpusAgunau.*  L. 

*  The  last  nine  lines  of  this  poem  were  added  by  me  conjecturally. 

L. 


VIII 

KULOSKAP   AND   WUCHO'SEN,    THE    WIND- 
EAGLE 

[Passam  a  q  noddy] 

Wucho'sen  nit  kininayw'sit 

K'clil  plak'n  potowatak  pcmhimsuk.* 

Wucho'sen  the  Giant  Eagle. 
The  Bird-Who-Blows-the-Winds, 
Lives  far  away  in  the  North, 
Ever  Bitting  on  a  rock 
Which  is  at  the  end  of  the  sky ; 
Because  when  he  flaps  his. wings 
The  wind  blows  over  the  earth, 
Men  gave  him  the  name  of  old. 

When  Kuloskap  lived  among  men, 
He  often  in  his  canoe 
Went  forth  to  kill  the  wild-fowl, 
Ducks  or  swans  or  brant, 
Which  swim  upon  the  sea. 
One  day  the  tempest  roared. 
The  waves  were  as  high  as  hillocks, 
Even  Kuloskap  the  Lord 
Cared  not  to  face  the  storm ; 
So  then  he  said  to  himself: 
"Wucho'sen  has  made  this  mischief 
*  Wucho'sen,  that  is  the  great  eagle  which  blows  the  winds. 


THE  EPIC  OF  KULOSKAP 159 

And  all  to  show  his  power. 
So  now  he  shall  feel  mine  I  " 

He  turned  him  to  the  North. 

It  was  long  ere  he  came  to  the  end; 

There  on  a  moss-grown  rock 

He  found  a  great  White  Bird. 

The  Eagle  of  the  Wind. 

"Grandfather!"  said  the  God. 

''Thou  takest  no  compassion 

Upon  us  Kosesak— 

That  is,  'thy  suffering  children'— 

For  thou  hast  raised  this  storm. 

It  is  too  terrible  I 

Be  easier  with  thy  wings  I  " 

The  Giant  Bird  replied  : 
''Even  from  the  earliest  time. 
And  from  the  earliest  days. 
Ere  aught  beside  on  earth 
Had  ever  uttered  word, 
I  moved  my  wings  and  spoke 
In  Wind  unto  the  World ; 
For  mine  was  the  first  Voice 
E'er  heard  in  life  or  time. 
Therefore  I'll  ever  speak, 
And  ever  move  my  wings. 
At  freedom,  as  I  will.'' 

Then  Kuloskap  the  God, 
Arose  in  all  his  might. 


160 KULOSKAP  THE  MASTER 

Tremendous— for  he  rose 
Up  to  the  clouds  above — 
And  took  the  Giant  Bird 
As  if  he  were  a  duck, 
And,  tying  fast  his  wings, 
Cast  him  afar,  adown 
Into  a  deep  dark  cleft 
Between  the  splintered  rocks, 
And  left  him  lying  there. 

Then  all  the  Indians 
Could  go  in  their  canoes 
As  freely  as  they  chose 
For  many  days  and  months. 
But  then    as  time  went  by, 
They  noted  day  by  day 
That  all  the  waters  grew 
80  stagnant  and  so  foul 
That  even  the  Master  found 
He  could  not  row  his  bark ; 
All  was  so  thick  and  dead, 
And  rottenness  and  slime 
Crept  into  all  the  world. 
And  then  he  thought  upon 
The  Giant  Bird,  and  went 
To  find  him.  far  away. 
As  he  had  left  him.  so 
He  found  him,  for  the  Bird, 
The  Spirit  of  Air, 
Can  never  truly  die. 


THE  EPIC  OF  KULOSKAF 


161 


And  so  he  picked  him  up. 
And  then  with  care  untied 
One  single  wing,  but  left 
The  other  tightly  bound. 
And  since  that  time  the  Wind 
lias  never  been  so  wild 
As  't  ever  was  of  vore. 


11 


Canto  if ourtlj 

THE    MASTER     AND    THE     SOR 
CERERS 
i 

KULOSKAP  AND    WINPE ;    OR,    THE    MAS 
TER'S  FIRST   VICTORY 

[Micmac] 
PVche  Mafjudimol.* 

All  in  the  olden  time, 

Or  in  the  first  of  all. 

Of  all  things  here  on  earth, 

Men  were  as  animals 

And  animals  as  men. 

But  how  this  mystery  was. 

No  one  can  understand, 

Though  some  explain  it  thus : 

As  Man  was  made  the  first, 

All  creatures  first  were  men, 

But  as  they  gave  themselves 

To  this  or  that  desire 

Like  that  of  animals, 

And  all  their  souls  to  it. 

So  were  they  changed  to  brutes. 

Yet  ere  this  came  to  pass 
There  was  a  middle  time 
*  I  will  tell  you  of  long  ago. 


THE  EPIC  OF  KUL6SKAP 163 

When  they  could  change  their  forms 
To  beasts  or  men  at  will; 
Yet  more  and  more  and  more 
Even  as  men,  they  showed 
In  all,  the  Animal. 

Then  Kuloskap  the  Great 
Lived  on  a  wooded  isle 
With  many  Indians 
Whose  names  and  natures,  too. 
Were  all  of  beasts  and  birds. 

These  men.  and  most  of  all 
The  one  called  Pulowech. 
The  Partridge,  had  attained 
To  certain  magic  power. 
These,  as  they  found  him  great. 
Grew  jealous  of  the  Lord, 
He  who  was  ever  Man; 
And  so  they  all  resolved 
To  leave  him  in  the  isle. 
But  with  them  take  away 
His  grandmother,  likewise 
Marten,  the  boy.  who  served 
The  Master  in  his  lodge. 
In  Micmac  Marten's  name 
Is  Abistauefich ;  he 
Was  of  the  Elfin  kind. 
One  who  could  change  his  form 
To  what  he  pleased.    For  all 


164-  KULdSKAP  THE  MASTER 

Relating  to  the  Lord 

Was  wonderful  and  strange. 

This  Marten  ever  ate 
From  a  small  dish  of  bark 
Called  Witchkwtdlaknnchich. 

Whene'er  he  left  this  plate 

Kuloskap  always  knew 

The  place  where  it  was  laid, 

And  by  a  glance  thereat 

Could  tell  whate'er  had  happed 

Unto  his  family. 

Kuloskap  had,  beside, 

A  wondrous  magic  belt 

Which  gave  him  endless  strength 

And  untold  mystic  power. 

Yet  to  increase  his  might, 

Even  he,  the  Lord  of  Men, 

Must  often  all  alone. 

Dwell  in  the  wilderness, 

And  fast  and  pray  and  dream, 

Until  by  penance  strong 

He  gained  once  more  his  power. 

Among  his  enemies 
Who  dwelt  upon  the  isle, 
Was  one  named  Winpe,  who 
Of  all  was  terrible; 
So  he  and  all  the  rest, 
With  Marten  as  a  slave, 
Likewise  the  grandmother. 


THE  EPIC  OF  KUL6SKAP  165 

One  day  when  Kulnskap 
Was  hunting  in  the  North 
Got  into  their  canoes 
With  all  their  worldly  gear. 
And  sailed,  far.  far  away. 

Now  when  the  Lord  returned 
And  saw  that  all  were  gone. 
He  sought  and  found  the  dish 
Which  Marten  had  concealed. 
And  on  it  read  the  truth  : 
How  he  had  been  deceived 
And  whither  all  had  fled. 

Now,  it  is  said,  the  Lord 
To  gain  tremendous  power. 
Or  such  grand  mastery 
As  man  had  never  won. 
Went  to  the  wilderness. 
And  there  for  seven  years 
So  trained  his  mighty  mind 
By  penance  into  will. 
That  when  the  time  was  o'er 
He  knew  that  he  had  won. 
And  that  no  thing  on  earth 
No  sorcerer  nor  fiend. 
Giant  nor  devil  grim. 
Could  now  resist  his  power. 
So  when  the  time  had  come 
He  called  his  dogs,  and  went 
Down  to  the  shore  and  looker] 


1GG  KULOSKAP  THE  MASTER 


Far  o'er  the  rolling  sea, 

And  sang  the  magic  song 

Which  all  the  Whales  obey. 

Soon  in  the  distance  rose 

A  small  dark  spot,  which  grew 

In  size  as  it  drew  near. 

'Twas  but  a  little  whale; 

It  came  unto  the  Lord, 

But  he  was  now  a  giant ; 

He  stepped  upon  the  whale. 

It  sank  beneath  his  feet; 

He  laughed  and  said.  "  Begone  I 

Thou  art  too  small  for  me  1  " 

He  sang  again  the  song, 

But  now  with  all  his  power;    ' 

And  then  there  came  the  Queen 

Of  all  the  whales,  and  she 

Was  as  a  giantess 

Even  among  her  kind ; 

She  bore  him  easily 

Unto  Kespfigitk.  then 

She  paused  and  said.  ''O  Lord  I 

I  dare  not  further  go. 

For  I  shall  run  ashore." 

And  this  he  wished  because 

He  would  not  wet  his  feet, 

And  so  he  lied  and  said  : 

"The  land  is  far  away." 

So  she  wrent  boldly  on, 


THE  EPIC  OF  KULOSKAP  167 


Till  she  beheld  below. 

The  bottom  of  the  sea 

With  many  shells  on  it; 

And  then  she  said  in  fear : 

"The  land,  does  it  not  seem 

To  thee  like  a  bow-string?"    "No  I" 

He  answered.  "Land  is  far." 

The  water  grew  so  shoal 

That  soon  she  heard  the  song 

Of  many  Clams    who  lay 

Deep  shelled  below  the  sand. 

They  were  the  enemies 

Of  Kuloskap  the  Man, 

Their  only  enemy. 

And  so  they  sang  to  her : 

"Hasten  and  throw  him  off, 

And  drown  him  in  the  sea." 

But  great  Putup  the  whale 

Who  did  not  know  their  tongue. 

Asked  what  the  words  might  mean? 

And  he  replied  in  song 

"They  tell  you  to  make  haste; 

Nenngiink,  '  to  hurry  ' ; 

To  hurry,  to  hurry  along. 

Away — as  fast  as  you  can." 

The  whale  like  lightning  flew 
Until  she  found  herself 
High  up  upon  the  shore. 
Then  she.  too.  cried  in  woe  : 


168  KULOSKAP  THE  MASTER 


"Alas,  alas!  Nujich  1 

My  grandchild,  you  have  been 

My  death  at  last— for  now 

I  cannot  leave  the  land ;   • 

I  shall  swim  in  the  sea  no  more  1  " 

But  Kuloskap  answered  her : 

"N'gumi.  have  no  fear  I 

You  shall  not  suffer,  for 

You  shall  swim  in  the  sea  once  more." 

Then  with  a  push  of  his  bow 

Against  her  head,  he  sent 

The  whale  into  the  sea, 

Into  the  deep  once  more. 

And  then  the  whale  rejoiced, 
But  ere  she  went  she  said  :  " 
"  0  darling  grandson  mine  1 

0  Master  1    Hast  thou  not 
Tobacco  in  thy  pouch, 
Therewith  a  pipe  to  spare?" 
And  he  replied.  "Ah  yes  1 

1  see  you  want  a  smoke. 

I  have  what  you  require.'' 

He  gave  the  whale  a  pipe, 
Tobacco  and  a  light 
And  so  she  sailed  away 
Rejoicing  as  she  went. 
A-smoking  as  she  swam ; 
While  Kuloskap,  the  Lord. 


THE  EPIC  OF  KUL6SKAP  169 

leaning  upon  his  bow 
Beheld  the  long  low  cloud 
Which  trailed  behind  her,  till 
She  vanished  far  away. 

So  to  this  veiy  day. 
The  Indians,  when  they  see 
A  whale  who  blows,  cry  out : 
''Behold,  it  smokes  a  pipe. 
The  pipe  of  Kuloskap." 

And  so  the  Lord  went  on. 
Meeting  at  every  step 
Adventures  wild  and  strange; 
Witches  and  sorcerers 
Sought  to  delay  his  steps, 
Until  at  last  he  came 
To  Uktakumkuk,  or 
Newfoundland,  where  his  foes 
Had  been,  then  fled  away. 

Again  he  sang  his  song, 
And  once  again  a  whale 
Carried  him  far  away, 
Away  unto  the  North ; 
And  now  he  found  indeed 
That  he  had  gained  his  end. 
Since  by  the  shore  he  saw 
A  wigwam,  and  therein 
His  sorrowing  grandmother 
And  Marten  well-nigh  dead; 


170  KULOSKAP  THE  MASTER 

Winpe  the  sorcerer 

Had  treated  them  full  ill. 

Greatly  did  they  rejoice 

To  see  their  Lord  once  more ; 

And  then  Kuloskap  said  : 

'•  When  Winpe  shall  return 

Do  all  that's  in  your  power 

To  irritate  the  man 

To  make  him  mad  with  wrath; 

So  shall  he  lose  his  power, 

For  anger  weakeneth  will." 

They  did  what  he  required 

When  Winpe  came  again, 

Till  in  a  roaring  rage 

He  sought  to  take  their  lives ; 

When  lo  I  before  their  eyes 

The  Master  stood  and  gazed 

In  aspect  terrible, 

Upon  his  angry  foe. 

Winpe  fell  back  a  pace 

To  gain  once  more  his  power; 

It  came  and  it  was  great. 

With  all  his  evil  will 

The  sorcerer  raised  his  strength 

And  as  it  came  he  grew 

In  giant  stature,  till 

His  head  was  o'er  the  pines ; 

And  truly  in  those  days 

The  pines  were  higher  far 

Than  those  we  have  to-day : 


anD  lidtnpe 


THE  EPIC  OF  KULOSKAP  171 

But  Kuloskap  the  Great 
The  Lord  of  Men  and  Beasts, 
Laughed  as  the  thunder  roars. 
And  grew  until  his  head 
Was  far  above  the  clouds, 
Until  he  reached  the  stars, 
And  ever  higher  still. 
Till  Winpe  seemed  to  be 
A  child  beneath  his  feet. 

Then,  holding  him  in  scorn. 
Kuloskap  the  great  lord 
Smote  Winpe  with  his  bow 
As  one  might  strike  a  dog; 
Down  fell  the  sorcerer  dead  I 


II 

HOW   A   WITCH    SOUGHT    TO   CAJOLE   THE 
MASTER 


Kes  safih.* 

This  is  a  story  of  the  olden  time. 

It  chanced  that  great  Kuloskap  met  a  witch, 

An  evil  being  who  had  made  herself 

Look  like  a  fair  young  girl,  and  that  so  well 

By  all  the  deepest  art  of  sorcery, 

That  she  was  sure  the  Lord  could  never  see 

Through  her  disguise—  wherein  she  was  a  fool, 

Because  he  read  her  at  a  single  glance. 

She  bade  him  take  her  out  in  his  canoe; 
So  forth  they  sailed  over  a  summer  sea 
With  a  sweet  breeze.    The  witch  upon  the  way 
Sought  to  beguile  the  Lord  with  loving  words 
To  which  he  made  no  answer,  knowing  well 
What  kind  of  passenger  he  had  on  board. 

And  so  she  played  all  her  cajoleries, 
While  he  remained  as  grim  as  any  bear, 
Replying  with  a  growl  to  loving  words; 
Till  in  a  rage  she  changed  her  melody 
Into  the  curse  which  raises  up  the  storm 
As  if  to  show  defiance  of  his  power. 
*  Of  old  time. 


THE  EPIC  OF  KULOSKAP  173 

And  it  was  terrible  when  the  wind  howled 

Over  the  waves  which  madly  roee  and  fell 

Like  great  white  wolves  a-jumping  while  they  run ; 

And  the  red  lightnings  flashed,  while  the  great  sea 

Grew  dark  as  if  to  show  their  fire  the  more. 

And  then  the  Master  was  enraged  indeed. 
That  a  vile  witch  should  dare  to  play  such  tricks 
With  him,  the  mighty  Lord  of  Beasts  and  Men; 
And.  driving  the  canoe  unto  the  beach. 
He  leaped  ashore,  and  giving  it  a  push 
He  sent  it  headlong  out  to  sea  again, 
And  cried  :  "  Sail  with  the  devil  if  you  will, 
But  ne'er  on  earth  again  in  human  form  !  " 

Then  she  in  terror  cried  :  "What  must  I  be? 
Oh.  Master,  say  what  shape  shall  I  assume?" 
And  he  replied  :  "  Whatever  form  you  please- 
That  grace  alone  I  give  thee."    In  despair 
She  plunged  into  the  deep  and  there  became 
The  webetumekw,  a  ferocious  shark 
Which  has  upon  its  back  a  mighty  fin 
Like  a  great  sail  when  swimming  in  the  sea. 

So  the  canoe  and  witch  were  changed  as  one 
To  the  great  evil  fish    and  to  this  day 
The  Indians  when  they  see  it.  ever  cry  : 
"Behold  the  girl,  who  in  the  olden  time 
Was  punished  by  the  Master."    That  is  all  I 

L. 


Ill 

HOW  KULOSKAP  FOUGHT  THE  GIANT 
SORCERERS  AT  SACO 

[7  '<•  j.s&Y?.  m  n  (i  u  oddj '] 
Yut  -n'/fttni  aknotfmagon  MO/I  Kuluskap.* 

This  is  a  tale  of  Kuloskap, 

An  old  one.    There  was  a  father 

Who  had  three  sons  and  a  daughter, 

And  all  were  Mteolinwuk, 

That  is.  they  were  magicians 

Of  terrible  power,  and  giants ; 

They  ate  men,  women,  and  children; 

Yea.  they  did  everything 

That  was  wicked  and  horrible; 

And  the  land  grew  tired  of  them 

And  of  all  their  abominations. 

Yet  when  this  family 

Was  young.  Kuloskap  had  been 

Ever  and  truly  their  friend ; 

He  had  made  their  father  his  father, 

The  brothers  his  brothers,  the  sister 

His  sister  by  adoption, 

As  Indians  often  do. 

But,  as  they  all  grew  older, 
And  the  Master  began  to  hear 

*  This  is  an  ulcl  story  about  Kuloskap. 


THE  EPIC  OF  KULOSKAP  175 

On  every  side  of  their  sins. 

He  said  :    "I  will  go  among  them 

And  find  if  this  be  true ; 

If  it  be  so.  they  shall  die— 

1  will  not  spare  one  of  those 

Who  oppress  and  devour  mankind, 

I  care  not  who  he  may  be." 

This  evil  family  dwelt 

Near  the  place  that  now  is  Saco, 

Upon  the  sandy  field 

Which  is  in  the  Intervale, 

Or  the  summer  bed  of  the  river, 

Among  the  White  Mountains,  which  lie 

Between  Kezitwazuch, 

Or  Mount  Kearsarge  the  mighty. 

And  Kchibenabesk 

The  towering  rock,  and  near 

W'nfig'nieswuk  Wigit 

The  Home  of  the  Water  Klves. 

Now  the  old  man.  the  father 

Of  all  these  evil  sorcerers. 

Had  only  one  eye.  and  he 

Was  half  gray  like  a  stony  mountain ; 

Then  the  Master  made  himself 

Like  to  the  hoary  old  fellow; 

There  was  not  between  them 

The  difference  of  a  hair. 

ISo  having  taken  this  form 


176  KULOSKAP  THE  MASTER 

He  entered  into  the  wigwam 
And  sat  by  the  aged  man. 

Then  the  murdering  brothers 

Who  never  spared  a  soul. 

Hearing  that  some  one  was  talking, 

Peeped  slyly  in,  and  seeing 

A  stranger  so  like  their  father 

That  they  knew  not  which  was  which, 

Said  :    "This  is  a  great  magician, 

But  he  shall  be  tried  ere  he  goes, 

And  that  right  bitterly." 

Then  the  giantess  sister  took 

The  tail  of  a  whale,  and  cooked  it, 

And  gave  it  to  the  stranger 

That  he  might  eat  it,  when 

Just  as  it  lay  before  him 

On  the  platter,  and  on  his  knees. 

The  elder  brother  entered 

And  saying:  ''This  is  too  good 

For  a  beggar  like  you."  took  it 

Away  to  his  own  wigwam. 

And  then  the  Master  said  : 

"That  which  was  given  to  me 

Is  mine — so  I  take  it  again." 

And  sitting  still  he  willwl 

Or  wished  for  it  to  return. 

And  lo  I  the  dish  came  flying 

Aerain  into  his  lap  I 

And  he  ate  from  it.  undisturbed. 


THE  EPIC  OF  KULOSKAP  177 

Then  the  brothers  said:   "This  truly 
Is  a  very  great  magician. 
But  he  shall  be  tried  ere  he  goes. 
And  that  right  bitterly  1  " 

When  he  had  eaten,  they  brought 
A  mighty  bone;  the  jaw 
Of  a  whale,  and  the  elder  brother 
\Vith  great  ado,  and  using 
Both  arms  and  all  his  strength, 
Bent  it  a  little,  and  proudly 
He  held  it  to  the  Master 
Who  with  the  thumb  and  finger 
Of  his  right  hand  alone, 
Snapped  it  like  a  green  twig. 
And  crumbled  it  to  powder. 
Then  the  brothers  said  again  : 
"This  is  truly  a  great  magician. 
But  he  shall  be  tried  ere  he  goes. 
And  that  right  bitterly." 

Then  they  brought  an  enormous  pipe 

Full  of  the  strongest  tobacco ; 

No  man.  not  even  a  sorcerer 

Could  have  smoked  such  fearful  stuff. 

And  as  it  was  passed  around 

All  of  them  smoked.    The  brothers 

Blew  the  smoke  through  their  nostrils 

As  if  it  were  light  as  air. 

But  the  Master  filled  it  full 

And.  lighting  it,  burned  all 


s\ 


Tlit-u  they  brought  an  enormous  pipe 
Full  of  the  strongest  tobacco ; 


THE  EPIC  OF  KULOSKAP  179 

The  tobacco  into  ashes 

At  one  puff,  with  a  single  pull  I 

Blowing  all  the  smoke  through  his  nose 

Even  as  they  had  done. 

Then  they  said  and  now  in  anger : 

"This  is  truly  a  great  magician; 

But  he  shall  be  tried  ere  he  goes'' — 

They  never  said  it  again  I 

Yet  still  they  tried  to  smoke. 

They  shut  the  door  of  the  wigwam 

Hoping  to  smother  him. 

But  he  puffed  and  puffed  away 

As  if  he  had  been  on  the  top 

Of  a  mountain  in  a  breeze. 

Till  one  said:  "This  is  idle. 

Let  us  go  and  play  at  ball  I  " 

The  place  where  they  were  to  play 

Was  the  sandy  stony  plain 

Which  lies  on  the  bend  of  the  river. 

And  so  the  game  began. 

Kuloskap  discovered 

That  the  ball  with  which  they  played 

Was  a  hideous  human  skull, 

A  living  thing  which  snapped  at 

His  heels.    Had  the  Master  been 

As  other  men    the  monster 

Would  have  bitten  a  foot  away. 

Then  he  laughed  aloud,  and  said  : 

''So  this  is  your  style  of  foot-ball  1 


180  KULdSKAP  THE  MASTER 

Well  and  good  I     But  let  us  all  play 
With  our  own  balls."    He  stepped 
Up  to  a  tree  by  the  river, 
And  broke  off  a  bole  or  knot 
And  it  turned  to  a  living  skull, 
But  one  which  was  ten  times  greater, 
And  ten  times  more  terrible 
Than  that  which  the  sorcerers  used. 
And  the  three  brothers  ran 
Before  it  as  it  chased  them 
As  rabbits  are  chased  by  a  lynx; 
'    They  were  entirely  beaten. 

Then  Kuloskap  stamped  in  the  sand. 

And  the  waters  rose  and  came  rushing 

Fearfully  from  the  mountains 

Adown  the  river  bed ; 

The  whole  land  rang  with  their  roar. 

Then  the  Master  sang  the  song, 

The  magic  song  which  changes 

All  creatures  to  other  forms, 

Which  changed  the  Three  and  their  father 

Into  the  Chinames. 

A  fish  which  is  long  and  broad 

As  a  man,  and  they  all  went  headlong 

Down  in  the  flood  to  the  ocean 

Where  they  must  dwell  forever 

And  are  caught  unto  this  day. 

These  three  magicians  wore 
Each  one  a  collar  of  wampum 


THE  EPIC  OF  KUL6SKAP  181 

Of  purple  beadH  and  white. 
Wherefore  the  Chinames 
Has  exactly  round  its  neck 
Or  below  its  head,  the  same, 
Distinctly  marked  and  clear; 
They  were  mighty  men  in  their  day 
And  great  Mteolinwuk, 
But  were  tried  before  they  went 
And  that  most  bitterly. 

Yes  indeed,  Nsiwes,  my  brother, 

This  story  is  really  true, 

For  Kuloskap  was  very  great 

In  his  day — and  a  day  will  come 

When  I  myself  shall  go  to  him.  L. 


TV 

HOW   THE   MASTER   SHOWED   HIMSELF   A 
GREAT  SMOKER 

[  Pnssn.  m  n  q  u  od  ( /  r] 
Pi'clie  KitMshap  It'clii  *kit(ti>.* 

Kuloskap  the  Great, 
Lord  of  Beasts  and  Men, 
Was  ever  a  boon  companion 
And  a  right  valiant  smoker. 
In  all  the  world  was  no  man 
Who  loved  a  well-filled  pipe 
Of  good  and  fragrant  tobacco 
So  heartily  as  he  did. 

Now  in  that  happy  time, 

The  snn  shone  warmer  and  brighter, 

The  summers  were  far  longer 

In  the  land  of  the  Wabanaki 

Than  they  truly  are  to-day. 

And  the  Indians  raised  tom&we, 

That  is  to  say,  tobacco. 

Far  better  than  the  best 

WThich  ever  is  seen  to-day. 

And  they  found  a  mighty  solace 

In  burning  the  gold-brown  leaves. 

*  Long  ago  Kuloskap  was  a  great  man. 


THE  EPIC  OF  KULOSKAP  183 

There  came  one  day  to  the  Master 
A  great  and  evil  magician 
Who  sought  to  take  his  life, 
AH  the  Master  at  once  perceived ; 
For  he  read  the  thoughts  of  men 
As  though  they  were  strings  of  wampum- 
Seeing  deep  into  every  heart. 

Now  this  evil  magician  thought. 

By  first  amazing  the  Master 

Through  some  wonderful  trick,  to  weaken 

The  will  which  gave  him  strength ; 

As  they  say  a  fish  is  frightened 

When  he  sees  that  his  foe  swims  faster. 

And  is  too  much  alarmed  to  fight. 

So  the  sorcerer  sat  to  smoke 

With  a  pipe  whose  bowl  was  bigger 

Than  the  head  of  any  man. 

With  a  stem  full  ten  feet  long; 

But  ever  that  of  Kuloskap 

Grew  to  the  size  of  a  pumpkin. 

And  then  like  the  ten-foot  boulder 

Which  lies  on  the  beach  at  Rye; 

And  the  smoke  which  rose  from  his  puffing 

Was  like  that  of  a  forest  fire. 

Then  the  sorcerer  filled  his  pipe 

Afresh  with  strong  tobacco, 

Such  as  would  kill  if  they  breathed  it 

A  porcupine  or  a  toad. 

And  at  one  pull  he  burned  it 


184  KUL6SKAP  THE  MASTER 

Leaving  no  spark  behind ; 
And  at  one  whiff  he  sent  it 
Out  in  one  great  round  ball; 
Then  sat  and  looked  at  the  Master. 
And  then  the  Lord  Kuloskap, 
Whose  pipe  was  many  times  greater, 
Also  sent  his  tobacco 
Out  in  a  puff  as  round- 
Out  in  a  mighty  ball 
As  hard  as  any  flint. 
And,  blowing  it  on  the  ground 
Which  was  of  granite  rock, 
Split  it  asunder,  so 
That  a  valley  yawned  between  them. 
Then  they  both  sat  in  silence 
Until  the  Master  said : 
"Do  that— and  then  take  my  life." 
But  the  wizard  could  do  no  more, 
And  returned  in  shame  and  anger 
To  the  evil  ones  who  had  sent  him. 


KULOSKAP    AND   THE 

WITCH 
[Passajnaquoddy 


Kulfokap  meiaoet 
Pcchian  h'tah^mihonuioh.     Nit  k'm'tki- 

nansnok 
Nekc  7>y?i7joeJf  k'clri 


When  Kuloskap  the  Master 
Came  into  this  world  of  ours, 
Or  the  Land  of  the  Wabanaki. 
It  was  full  of  giants  and  monsters. 

Sorcerers,  dwarfs  and  demons. 

Mighty  beasts  and  men. 

Fiends  and  the  Indian  devils. 

And.  worst  of  all.  the  witches. 

And  worst  among  them  Pfijinskwes, 

A  word  which  means  "The  Pitcher." 


She  could  be  fair  when  she  would. 

Fair  as  a  rosy  sky 

With  stars  still  beaming  in  it 


*  When  Kuloskap  the  Lord  came  into  our  land  the  country  was  full 
of  great  giants. 


186  KULOSKAP  THE  MASTER 


In  very  early  dawn; 

Or  terrible  as  a  storm, 

When  it  howls  among  the  mountains, 

And  lightens  in  the  midnight. 

Now  while  the  Master  was  young, 
And  had  not  gained  the  power 
Which  he  won  in  riper  age, 
Pujinskwes  sought  his  love. 
But  he  knew  that  she  was  evil, 
So  he  fled  away  from  her  wooing. 
And  the  wild-cat  witch  pursued  him. 
It  was  a  dreadful  flight, 
Since  to  make  their  steps  the  longer 
Both  took  the  giant  form, 
Took  it  by  magic  power. 

It  was  an  awful  storm, 

A  terrible  storm  in  winter 

When  the  wind  is  chasing  the  clouds; 

It  was  like  a  frightful  tempest 

In  summer  when  the  lightning 

Chases  after  the  thunder. 

Deep  lay  the  snow  on  the  earth ; 

Therefore  they  both  wore  snow-shoes; 

But,  when  they  came  to  the  shore, 

Kuloskap  leaped  from  the  mainland 

Over  the  sea  between 

To  the  island  of  Grand  Manan; 

And  so  he  escaped  from  the  sorceress; 


THE  EPIC  OF  KUL6SKAP  18? 

For  the  shoes  which  the  Master  wore 
Were  round  and  out  of  the  common ; 
While  those  of  the  witch  were  long. 
Long  it  is  said  and  pointed. 
And  the  marks  of  the  two  are  still 
To  be  seen  deep  pressed  in  the  rocks 
By  the  shore  to  this  very  day. 

But  for  days  and  years  thereafter 
Pfijinskwes  sought  to  slay  him. 
And  she  had  terrible  power. 
The  might  of  the  Evil  Witches 
Which  came  from  the  early  time. 

Now  'tis  the  greater  part 

Of  the  Indian  art  of  magic 

To  know  what  our  foes  are  planning, 

Planning  and  plotting  against  us. 

And  all  their  tricks  and  devices 

Which  they  scheme  in  the  darkened  paths, 

The  darkened  paths  of  Evil. 

In  knowing  this.  Kuloskap 

Was  the  greatest  and  the  first. 

And,  knowing  new  arts  of  magic, 

Went  far  beyond  them  all. 

For  before  his  time  all  sorcerers 

Went  every  one  his  way 

Unheeding  the  ways  of  others, 

Even  in  wickedness. 

But  Kuloskap  first  of  all 


IRS  KUL6SKAP  THE  MASTER 

Threw  out  his  soul  unto  others 
To  find  what  others  knew. 

When  the  Lord  was  on  the  warpath 
Seeking  the  sorcerer  Winpe 
Who  had  carried  away  his  household, 
He  came  to  Ogomkeok 
Where  he  found  a  great  birch  wigwam, 
And.  in  the  wigwam  seated 
Bending  over  a  fire, 
A  strange  old  woman— a  horror 
Of  all  old  hags  and  ugliest- 
Trembling  in  every  limb, 
As  if  death  stood  at  her  elbow, 
Dirty    ragged  and  loathsome, 
He  never  had  seen  the  like. 

Then   looking  up  at  the  Master 

With  bleared  and  pitiful  stare, 

She  begged  him  to  bring  some  fire-wood 

Which  he  did  indeed,  while  knowing 

Who.it  was  who  was  so  disguised, 

For  he  knew  it  was  Pujinskwes 

And  he  laughed  at  her  in  his  heart. 

Then  she  said  to  him,  "Q  stranger, 
As  thou  art  a  man  of  mercy. 
Pray  free  me  from  the  wsmgfikw 
From  the  monstrous  terrible  vermin 
Which  madden  me  by  their  bites  I  " 


THE  EPIC  OF  KULOSKAP  181) 

Now  all  the  wuagukw  were  devils. 
The  spirits  of  every  poison, 
Which  she  thought  had  such  a  power 
As  must  even  kill  the  Master. 

But  he  foreseeing  this 

Had  taken  as  he  came 

Cranberries  from  a  swamp, 

And  bidding  her  bend  over, 

He  took  the  imps  from  her  hair, 

And  every  one  as  he  took  it 

Turned  into  a  porcupine. 

Or  else  a  terrible  toad. 

When  she  asked  him,  "Have  you  found  one?" 

And.  ''I  have.''  replied  the  Master; 

Then.  "Crush  it."  was  her  answer, 

So  then  he  crushed  a  berry, 

And  I'fijinskwes.  hearing  the  sound, 

Thought  to  herself:  "The  poison 

Which  is  now  upon  his  fingers 

Will  soon  be  'in  his  heart. 

And  death  will  follow  after." 

But  Kuloskap  put  the  devils 
One  by  one  as  he  found  them 
Under  a  wooden  platter 
Which  was  lying  close  beside  him. 
And  as  he  did  this  he  chanted 
A  song  which  put  her  to  sleep, 
A  song  of  wonderful  power. 


190 KULOSKAP  THE  MASTER 

So  she  slept  until  the  morrow 
And  when  she  awoke,  the  Master 
Was  far  away,  and  her  devils, 
Porcupines,  toads  and  all. 
Were  swarming  over  the  floor, 
For  they  had  upset  the  platter. 
Then  she  was  filled  with  fury 
To  think  he  despised  her  so 
That  he  had  not  even  cared 
To  kill  her  while  a-sleeping. 
Then  she  burst  forth  in  madness, 
Wild  as  the  Indian  devil 
Forth  in  her  own  true  figure 
As  beautiful  as  sin, 
Wild  as  the  wolverine; 
And  gathering  up  her  imps, 
And  summoning  all  her  power 
Of  magic  by  fiercer  will, 
Went  forth  to  meet  the  Master. 

Onward  he  went  to  the  North 
Till  he  came  to  a  pass  in  the  hills. 
It  was  a  great  ravine 
Wherein  two  monstrous  beasts 
Waylaid  all  travellers 
And  tore  them  limb  from  limb. 
Straight  at  his  dogs  they  flew; 
He  did  but  touch  the  dogs, 
And  speak  a  word  of  power, 
When  uj)  they  grew  to  size 


THE  EPIC  OF  KUL6SKAP  191 

Stupendous,  so  they  seized 
The  beasts  e'en  as  the  wolf 
Seizes  a  rabbit.    Then 
The  fight  was  at  an  end. 
These  dogs  had  been  so  trained 
That  when  called  off  they  fought 
More  fiercely  than  before. 
And  when  told  not  to  bite 
They  ever  bit  the  more. 

Soon  he  came  to  the  top 

Of  a  high  hill,  and  looking 

Afar  o'er  all  the  land 

Beheld,  away  in  the  distance. 

A  wigwam,  and  knew  in  his  heart 

That  an  enemy  dwelt  therein; 

And  coming  to  it    he  found 

An  old  woman  with  two  fair  daughters. 

But  he  knew  at  a  glance  that  the  mother 

Was  a  witch  among  the  witches. 

And  the  one  who  sought  his  life. 

The  girls  came  to  him  greeting 

With  fond  and  pleasing  glances, 

Asking  if  he  was  hungry, 

And  offering  him  a  dainty  : 

The  entrails  of  a  bear 

Which,  when  turned  and  smoked  and  seasoned, 

Are  deemed  by  all  delicious. 

They  are  a  common  gift 

Of  Indian  girls  to  their  lovers, 


192  KULOSKAP  THE  MASTER 


For,  when  cast  around  the  neck 

As  a  necklace,  it  means  "I  love  you." 

But  these  had  been  enchanted 

Poisoned  by  magic  spells; 

Had  the  Master  taken  them  then 

He  would  have  lost  his  power. 

Little  they  knew  of  the  magic. 

The  new  and  wonderful  magic 

Of  reading  the  thoughts  of  men. 

Which  the  Lord  had  brought  into  the  laud, 

Unknown  to  the  witches  of  yore; 

So  as  they  came  wooing  round  him 

With  smiles  and  wanton  glances, 

He  smiled,  as  if  all  he  wanted 

Of  them,  was  to  be  won  ! 

So  he  took  the  gift  which  they  offered, 

But,  instead  of  putting  it  on, 

Cried  out  to  his  dogs,  "Cuss!  r//.sN/" 

Which  in  Micmac  means  "Stop,  stop  I  " 

But  which  they  had  been  trained  to  believe 

Was,  "Hie  at  them  I  "    They  flew  at  the  witchet 

When  both  flashed  up  like  fire 

Tn  the  terrible  form  of  devils, 

As  flaming  female  fiends. 

Then  came  an  awful  tumult 

Such  as  never  before  was  seen 

In  the  land  of  the  Wabanfiki ; 

All  the  earth  and  rocks  around 

Were  rent  in  the  dreadful  tumult 


THE  EPIC  OF  KULOSKAP  1<J3 

And  all  the  while  the  Master 

Cried  merrily  to  his  dogs  : 

"Stop,  stop  I   These  are  my  sisters, 

Let  them  alone  1  Be  quiet !  " 

But  the  more  he  bade  them  be  peaceful 

The  more  they  attacked  the  witches 

And  drove  them  at  last  away. 

Then  the  Master  entered  the  wigwam 

Where  Pnjinskwes  sat  waiting, 

Waiting  for  him  as  dead, 

Waiting  for  him  as  food. 

So  he  said  to  her  while  smiling, 

44 Grandmother,  are  you  hungry? 

Do  you  love  the  links  of  a  bear? 

Then  here  are  some."    He  threw  them 

Around  her  neck  and  she  died, 

Died  and  became  a  devil. 

Yet  the  sorcerers  when  devils 

Ever  rise  to  life  again ; 

Ever  rise  to  work  men  mischief, 

For  evil  can  never  die. 

Then  the  Master  kept  on  his  way 
Till  he  met  the  giant  Winpe — 
The  evil  sorcerer  Winpe 
Whom  he  slew  in  terrible  battle. 
This  is  the  song  of  the  Micmacs, 
Of  the  Master's  earlier  deeds. 


13 


VI 

KULOSKAP  AND  THE  WITCH  CALLED  "THE 
PITCHER  » 

[Passamaquocl(ly~] 
Uskijinwi  otciiexix.* 
There  was  an  Indian  village 
Wherein  dwelt  many  people, 
Who  were  all  of  the  Pogum'k 
Or  of  the  Black  Cat  totem ; 
And  wisest  and  bravest  among  them 
Was  Kuloskap  the  chief; 
And  when  he  went  forth  a-hunting 
With  the  tuui'lrfffn  (tomahawk), 
The  knife  and  bow  and  arrow, 
He  slew  the  moose  and  the  bear; 
So  he  gave  meat  to  the  poor, 
So  he  fed  all  the  tribe, 

Yet,  though  he  was  chief  of  the  Black  Cats, 
He  was  by  his  mother  a  Bear. 

Pujinskwes  the  witch  and  devil 
Was  also  one  of  the  Black  Cats; 
She  was  woman  or  man  as  she  listed, 
But  in  those  days  she  lived  as  a  man ; 
And.  because  she  hated  the  chieftain, 
She  thought  how  she  might  kill  him, 
And  take  his  place  in  the  tribe. 
*  There  was  an  Indian  village. 


THE  EPIC  OF  KULOSKAP  195 

One  day  when  all  the  people 

Were  packing  to  travel  away 

To  another  place  for  summer, 

Pujinskwes  asked  the  chief 

To  go  with  him  (or  her, 

As  you  may  choose  to  take  it) , 

Adown  to  the  water  side 

To  seek  for  the  eggs  of  the  gull. 

Then  both  in  a  canoe 

Went  far  away,  and  still  farther. 

Till  they  came  to  a  lonely  island. 

And  while  Kuloskap  was  seeking 

For  eggs  along  thfe  seaside 

She  stole  away  in  silence, 

Away  in  the  ;ig\vecTn 

That  is,  in  the  birch-canoe. 

And  as  she  paddled  away 

She  sang  in  the  Indian  tongue : 

"Xikedha  pogum'k  m'ne'mik 

Petesinel  sagfmawiw!  "  * 

"I  have  left  the  Black  Cat  on  an  island, 

I  shall  be  the  chieftain  now." 

So  she  returned  to  the  village; 

Next  day  they  all  departed, 

There  was  not  one  of  them  left, 

Save  the  one  who  was  worth  them  all. 

Then  at  night  they  camped,  and  expected 

The  chief  who  would  come  to  them, 

*  This  couplet  indicates  the  metre  into  which  most  of  the  original 
can  be  resolved. 


196  KULOSKAP  THE  MASTER 

And  then  the  evil  Pitcher 
Ruled  them  as  Sagamore. 

Now  for  thirty  days  Kuloskap 

Who  had  well-nigh  lost  his  power 

Of  magic,  as  all  magicians 

Are  often  all  exhausted. 

Remembered  that  his  friend 

The  Fox  was  mteolin. 

With  all  the  strength  of  sorcery. 

And  still  the  mighty  Master 

Could  sing  the  wonderful  song 

Which  is  heard  to  any  distance, 

Away  over  forests  and  mountains, 

Over  the  rolling  rivers. 

So  he  sang  and  the  Fox  soon  heard  it, 

And  he  travelled  by  night  and  day 

Until  he  came  to  the  ocean, 

And  swam  to  the  lonely  isle. 

"Now  swim  with  me  to  the  mainland  " 

Said  the  Fox  unto  the  Master. 

"  Brother,  1  cannot  do  it 

For  all  my  power  is  gone." 

"Hold  to  my  tail  "  said  the  Fox, 

"Be  of  good  faith,  my  brother, 

We  soon  shall  gain  the  shore." 

"But  remember."  said  the  Fox, 

"W7hile  we  are  in  the  water 

Thou  must  keep  thine  eyes  fast  shut. 


THE  EPIC  OF  KUL6SKAP  197 


All  depends  upon  that. 

On  that  alone  and  thy  faith." 

So  all  went  well  for  a  time. 

Hut  anon  the  chief  grew  weary. 

And  opening  one  eye  a  little 

It  seemed  to  him  that  truly 

They  were  not  ten  feet  from  the  shore". 

And  being  of  little  faith 

He  thought— for  he  spoke  not  aloud  : 

''We  shall  never  get  to  land  :" 

But  the  Fox  who  read  his  thought. 

Replied.  "Do  not  believe  it. 

I  will  that  we  reach  the  shore." 

But  the  journey  lasted  long. 

For  what  seemed  unto  the  Master 

To  be  ten  feet   was  really 

Ten  miles— and  the  wind  was  high. 

And  the  waves  were  wild  and  beat  them. 

For  the  witch  had  raised  a  storm ; 

And  it  was  late  in  the  evening 

Before  they  reached  the  land. 

"And  now  my  elder  brother," 
Said  the  Fox.  ''you  may  go  your  way." 
He  went  and  came  to  the  camp 
Where  he  had  left  his  people. 

There  all  was  silent  and  sad. 

The  ashes  were  cold  on  the  hearths. 


198  KUL6SKAP  THE  MASTER 

In  the  deserted  homes. 

In  the  lonely,  silent  wigwams; 

So  he  followed  the  tracks  of  the  Indians, 

And  in  a  day  came  near  them. 

The  first  whom  he  overtook 

Was  his  mother  bearing  his  brother; 

N'mokswes,  that  is  the  Sable, 

Or  as  others  say  the  Marten. 

She  bore  him  on  her  back, 

The  child's  back  lay  against  her. 

So  that,  while  she  looked  forward, 

He  could  only  look  behind. 

As  Kuloskap  peered  from  a  thicket, 

Smiling  to  see  the  boy, 

The  Sable  cried:  "Oh,  my  brother 

Is  coming  to  us  at  last  1  " 

And  she  turned  her  head,  yet  saw  nothing, 

For  the  Master  hid  his  head 

Quickly  behind  a  tree. 

But  the  infant  cried  again  : 

"Indeed  and  truly,  mother, 

I  saw  my  brother  there  I  " 

And  this  time  glancing  quickly 

She  caught  a  sight  of  the  Master, 

And  they  all  laughed  for  joy. 

Then  the  mother  threw  N'mokswes 
Like  a  stick  down  into  the  leaves, 
But  the  Master  bade  him  rise 
And  run  to  the  camp  with  speed. 


THE  EPIC  OF  KULOSKAP  199 

"And  when  you  are  there."  he  said, 
"  Build  up  a  mighty  fire. 
A  fire  of  hemlock  bark. 
And  take  the  Pitcher's  babe. 
Whom  she  so  dearly  loves. 
And  has  given  to  you  to  tend. 
And  throw  it  into  the  fire; 
Then  run  to  me  for  your  life. 
For  verily  thou  wilt  be 
In  direst  need  to  do  it." 

And  as  he  had  commanded 

It  was  done.    When  the  fire  was  hot 

N'mokswes  threw  the  imp. 

The  child  of  an  evil  mother. 

Into  the  roaring  flames. 

And  it  was  burned  to  death. 

Then  the  sorceress  who  was  maddened. 

As  you  may  well  believe. 

With  rage,  pursued  the  Sable. 

Even  as  a  starving  wolf 

Chases  a  rabbit  in  winter  : 

X'mokswes  in  great  fear 

Cried,  "Oh  my  elder  brother  1" 

And  the  sorceress  yelled  :  "  Call  out  I 

Call  loudly  as  you  can  I 

For  to  save  your  life  you  mii!*t  run 

As  far  as  the  distant  island 

Where  I  left  him  long  ago." 

But  at  the  word  the  Master 


200  KULOSKAP  THE  MASTER 

Stepped  forward,  and  aw  he  faced  her 
Said  :  "   He  need  not  run  so  far." 

Then,  seeing  him.  fear  can  e  o'er  her, 
But  laughing  aloud  to  hide  it. 
She  said:  "I  only  chafed  him 
In  sport,  for  I  truly  love  him." 
But  the  Master  answered  grimly, 
"I  know  thee  and  thy  love 
And  also  all  thy  tricks, 
Thou  who  art  truly  a  devil." 
Then  feeling  that  his  power 
Of  magic  was  returning, 
He  used  his  mighty  will, 
And  the  will  awoke  to  might, 
And  before  his  breath  the  sorceress 
Was  driven  backward  lightly," 
Like  a  leaf  before  the  wind 
Till  her  back  was  against  a  tree ; 
Then  he  said  to  her.  '*  Remain 
Ever  attached  to  the  bark." 
And  so  indeed  she  remained. 
Though  not  a°,  the  Master  meant. 

Then  the  Master  and  his  brother 
Together  went  to  the  camp ; 
Great  was  the  joy  when  he  came, 

The  Pitcher  had  a  hatchet, 

And  so  with  much  ado 

She  cut  herself   (or  himself). 


THE  EPIC  OF  KULOSKAP  201 

In  time  away  from  the  tree. 

The  Black  Cats  heard  her  chopping. 

Pounding  and  chopping  all  night: 

And  wondered  what  it  might  l;e. 

She  came  to  them  in  the  morning, 

Hut  a  fragment  from  the  tree 

Ever  adhered  to  her  back  : 

So  they  laughed  at  her  in  scorn. 

And  sang  together  these  words  : 

''He  who  made  the  chief 
Stay  on  a  distant  island, 
Is  now  stuck  by  the  chief 
Fast  with  his  back  to  a  tree." 

It  is  said  she  turned  to  a  toad 
Which  bears  to  this  day  on  its  back 
A  hump,  or  the  piece  of  wood 
Which  was  carried  away  from  the  tree. 
Though  another  legend  has  it 
That,  as  during  all  her  life 
She  had  tormented  men 
With  her  insatiate  longing, 
She  was  changed  to  a  mosquito 
Which  preys  on  them  in  the  night. 
The  blood-thirsty  stinging  T'siso 
Ever  a-stinging  and  singing  : 
"Give  me  thy  life  and  blood." 
It  is  said  it  was  at  Fresh-Water, 
After  she  left  Bar  Harbor, 


202  KULOSKAP  THE  MASTER 

That  she  changed  into  the  insect 
Which  ever  will  bear  her  name. 

Pujinskwes  had  many  children 

Whose  fathers  were  giants  and  monsters, 

Sorcerers  and  demons, 

But,  as  they  all  were  hideous, 

She  stole  from  the  Indian  women 

Their  fairest  babes,  and  pretended 

That  they  were  all  her  own. 

Among  these  was  a  comely  youth, 

And  as  he  grew  older  he  wondered 

That  most  of  his  brothers  and  sisters 

Were  dark  and  like  the  devils 

While  he,  and  a  few,  were  fair. 

So  one  day  he  asked  Pujinskwes 

W7hy  it  was?    She  answered  laughing: 

"The  dark  were  born  in  the  darkness, 

But  thou,  my  son.  by  day." 


vn 

HOW    KULOSKAP    SAILED    THROUGH    THE 
CAVERN  OF  DARKNESS 

[Micmac] 

N'kani  Wmctosoinnoak  itmokniktuk  iloikmik  we»isek, 

Kulfokap  honichan  uch  negum 

Aa0a  honosokoan  nihit  Piliomeskasik  ktak'tniyw.* 

It  is  told  in  old  traditions, 

And  even  in  them  with  a  difference, 

According  to  the  nations 

In  which  these  songs  are  sung, 

That  ''in  these  olden  times," 

Kuloskap's  seven  neighbors, 

That  is,  seven  beasts  of  the  forest, 

Stole  his  family  from  him 

And  that  he  long  pursued  them 

Even  to  Newfoundland. 

When  he  came  there  it  was  night, 
And,  finding  Marten  alone, 
He  took  him  into  the  forest, 
Bidding  him  seek  for  game. 
Putting  his  belt  on  the  boy; 
Which  gave  him  such  magic  power 
That  he  killed  both  moose  and  bear. 
And  brought  all  gayly  home. 

Now  it  came  to  pass  in  the  morning. 
That  old  Dame  Kakaguch, 

*  The  old  people  say  that  seven  beasts  stole  Kuloskap's  family  from 
him  and  that  he  followed  them  to  Newfoundland. 


204  KULtiSKAP  THE  MASTEH 


The  meddling  and  spying  Crow, 
Observed  that  meat  was  drying 
in  the  smoke  of  the  Master's  wigwam. 
This  news  she  spread  abroad, 
Adding  that  trouble  was  coining, 
For  the  Master  must  have  returned. 

Then  a  great  fear  came  upon  them. 

They  sat  every  man  in  his  wigwam, 

Waiting  for  death  in  silence 

For  they  knew  the  Master  had  come. 

But  when  he  had  slain  Winpe 

And  saw  them  sitting  in  silence, 

Frightened  like  so  many  rabbits 

Before  a  hungry  wild-cat, 

He  laughed  aloud  and  forgave- them ; 

For  he  wras  noble  and  generous. 

And  cared  for  no  small  foe. 

And  as  they  were  very  hungry, 

For  he  had  come  in  a  time 

When  all  of  them  were  starving. 

He  fed  them  all  with  venison ; 

So  sorrow  left  the  wigwams. 

But  as  they  had  left  him  of  old, 

He  left  them  in  turn  and  departed. 

Ere  they  had  known  his  power, 

They  had  left  him  alone  to  die; 

Now  that  they  knew  his  power, 

They  feared  they  should  die  without  him. 

But  he  left  them  to  go  their  path 


But  the  Master  with  silent  soul 
Ever  sang  the  songs  of  niagie. 


206  KULOSKAP  THE  MASTER 

And  turned  bis  steps  toward  others. 

Then,  having  made  a  canoe, 

The  Master  and  his  mother. 

Dame  Bear,  and  Marten,  his  brother, 

Went  forth  on  a  mighty  river 

Which  was  in  its  beginning 

Both  broad  and  beautiful. 

So  they  sailed  away  down  the  stream 

Till  they  came  to  mighty  cliffs 

Which  ever  grew  higher  and  closer, 

Till  they  met  in  an  arch  overhead, 

But  the  river  ran  on  beneath  them, 

And  ever  far  underground, 

Deep  into  earth  and  deeper, 

Till  it  dashed  into  roaring  rapids 

Among  rocks  and  wild  ravines; 

Then  under  cataracts, 

So  horrible  that  death 

Seemed  to  come  and  go  an  they  darted 

With  every  plunge  and  motion 

Headlong  in  their  canoe. 

Narrower  grew  the  water, 
More  dreadful  still  the  current, 
And  fear  came  over  the  mother 
And  then  on  the  brother  Marten, 
Till  of  that  fear  they  died. 
But  the  Master  with  silent  soul 
Ever  sang  the  songs  of  magic, 
The  awful  incantations, 


THE  EPIC  OF  KULdSKAP 


Till  he  had  passed  the  darkness 
And  came  again  into  sunlight, 
The  bright  and  beautiful  day. 

He  found  upon  the  bank 
A  lonely  deserted  wigwam, 
Therein  he  carried  the  dead, 
And.  laying  them  down,  he  said  : 
"  Nemchaase!  "  that  is.  "Arise  1  '' 
And  behold  they  both  arose, 
And  thought  they  had  only  slept. 
Then  the  Master  found  by  this  trial 
He  had  gained  his  greatest  power. 


VIII 

HOW  THE  MASTER  FOUND  THE  SUMMER 
[Passamaquoddy] 

moosoinnndk  wiwikitop'lnik 


Mequatoekak  ospayxio.  * 

N  the  long  time  ago. 
When  people  ever  lived 
In  the  red  morning  light 
Or  ever  the  day  of  man  had 

come  ; 

Before  the  Him  had  risen 
And  ere  the  Eastern  land 
Was  peopled  an  to-day, 
Kuloskap.  the  great  lord. 
Went  far  into  the  North 
Where  all  was  snow  and  ice. 

lie  came  to  a  great  lodge 
Wherein  he  found  a  giant, 
Truly  a  wondrous  one 
The  greatest  of  his  race, 
For  he  was  Winter.    When 
The  Indian  god  came  in, 
He  sat  in  silence  down; 
Then  gave  as  welcoming 
A  pipe  unto  his  guest; 
And  as  they  smoked,  the  host 
Long  ago  people  used  to  live  in  the  red  light  of  morning. 


THE  EPIC  OF  KULOSKAP  209 

Told  stories  to  the  chief- 
Tales  of  the  olden  time. 
In  the  old  giant  tongue. 
A  charm  was  in  the  words. 
The  enchantment  of  the  frost, 
And  so  the  giant  talked  on. 
Freezing  with  every  word, 
I'ntil  Kuloskap  fell 
Into  a  sleep  like  death. 
Six  months  he  silent  lay. 
Even  as  the  bear  or  toad 
Lies  quietly  till  spring  : 

Then,  when  the  charm  was  gone. 
The  Indian  god  awoke. 
Woke  with  his  might  renewed. 
Homeward  he  turned  his  way 
Unto  the  glowing  South. 
At  every  step  his  foot 
Met  with  the  growing  grass. 
Warm  breezes  greeted  him. 
And  many  a  forest  flower 
Rose  up  and  talked  in  song. 

He  came  into  a  dell 
Deep  in  the  greenwood  shade. 
Where  many  little  fays. 
Fair  little  sun-ray  elves. 
Were  dancing  in  their  joy. 
And  their  sweet  fairy  queen, 
14 


210  KULOSKAP  THE  MASTER 

Bright  Summer,  led  the  round- 
Summer  most  beautiful 
Of  beings  ever  born. 
He  caught  fair  Summer  up, 
And,  by  a  crafty  trick, 
He  kept  her  as  his  own ; 
For.  as  he  fled  away, 
And  as  the  elves  pursued, 
He  let  behind  him  trail 
A  long  and  slender  cord 
Cut  from  a  moose-hide.    All 
Pulled  gayly  at  the  end ; 
But   as  he  ran,  he  let 
The  cord  run  out.  and  they 
Were  ever  left  behind. 
Because  by  magic  power 
The  moose-cord  had  no  end  1 
Even  so  the  Lord  escaped 
The  Fairies  of  the  Light, 
The  Ladies  of  the  Dawn  1 

Again  as  he  returned 
He  came  unto  the  lodge 
Where  grim  old  Winter  lay, 
Who  gayly  welcomed  him, 
Hoping  to  freeze  the  god 
Again  into  sleep,  and  hold 
Him  very  sternly  there, 
Forever  in  his  power. 
But  hidden  in  his  breast 


THE  EPIC  OF  KULdSKAP  211 

Kul6skap  held  the  charm 

Of  a  great  victory. 

For  he  had  Summer  there; 

Even  as  now  to  you 

I  sing  the  summer  song! 

They  sat  them  down  and  smoked. 
This  time  the  Master  told 
Tales  of  the  ancient  time 
In  the  old  giant  tongue 
Once  spoken  by  the  gods- 
Magic  and  wonder  tales. 
This  time  he  had  the  power; 
His  spell  was  mightiest. 
And  his  strange  wizardry 
The  stronger  of  the  two. 
Ere  long  the  hut  grew  warm 
And  then  down  Winter's  cheeks. 
His  cheeks  of  hard  gray  stone. 
The  melting  ice-drops  ran. 
Till  he  and  all  his  home 
Fell  down,  and  in  a  flood 
As  water  rushed  away 
Adown  between  the  rocks 
Into  the  roaring  sea  I 

Then  everything  awoke. 
The  seeds  and  wild  flowers  grew. 
The  snow  in  rivers  ran 
Bearing  away  the  leaves 
Left  from  the  Fall  before ; 


212  KULOSKAP  THE  MASTER 

The  fairies  all  came  out 

And  then  Kuloskap  turned 

Again  unto  the  South, 

Leaving  his  captive  there; 

Summer  was  in  the  land.  L. 


IX 

HOW  KULOSKAP  LEFT  THE  WORLD 
[Passamaqnoddy  and  Micinac] 

Ynt  negum  tan  KuKmkap 
Uacl  i » tah  t  a  m  it  es  usk  it  ha  m  f  0U'.* 


HEX  the  great  Kultfskap. 
The  Lord  of  Beasts  and 

Men. 
By   power,  for   all   his 

people 

And  for  the  world,  had  sub 
dued 

All  of  the  evil  things 
Which  curbed  the  early  time. 
Giants  and  sorcerers. 
Witches  and  devils  dire. 
Fiends  and  every  horror. 
All  were  silenced  then. 
The  ice-hearted  Kiwak'w 
Wandered  no  longer  free 
In  the  green  wilderness. 
And  the  mighty  bird  Kullu, 
Great  as  a  hundred  eagles, 
No  longer  scared  the  Indian 
As  it  spread  its  mighty  wings 
*  This  is  how  Kuluskap  left  the  world. 


214  KUL6SKAP  THE  MASTER 

Like  a  cloud  'twixt  earth  and  the  HUH. 
Evil  beasts,  devils  and  serpents 
Were  found  no  more  in  the  land, 
And  the  world  at  last  knew  peace; 
For  the  Master  had  taught  to  man 
All  that  should  make  him  happy; 
But  all  were  in  turn  ungrateful, 
And,  while  they  feared  the  Master, 
Grew  every  day  more  wicked, 
Forgetting  him  in  their  hearts; 
And  sin  roared  in  the  land. 

Now  when  the  ways  of  men 
And  of  beasts  became  so  evil, 
So  false,  proud  and  ferocious, 
Kuloskap  as  their  lord 
Was  angered  at  their  sin, 
Yet  bore  it  as  a  god 
Till  all  his  love  was  gone; 
As  oil  spreads  over  the  sea 
Till  all  is  thinned  away. 
Then  he  sent  messengers  forth 
Inviting  all  to  a  feast, 
The  richest  ever  known 
By  the  great  Lake  Minas  shore, 
On  the  silver  water's  edge ; 
And  all  the  beasts  of  the  wood, 
The  fathers  of  all  the  tribes, 
Came  to  the  feast  in  state, 
Came  at  the  call,  to  revel; 
But  the  Lord  had  little  to  say. 


THE  EPIC  OF  KUL6SKAP  215 

Solemn  and  grim  was  the  banquet, 

All  knew  that  the  chief  was  going, 

And  knew,  too,  why  he  would  leave  them. 

And  when  the  feast  was  over. 
Kuloskap,  the  Lord  of  all  living. 
Entered  his  great  canoe 
And  sailed  away  over  the  water, 
The  shining  waves  of  Minas; 
And  they  looked  in  silence  at  him 
Until  they  could  see  him  no  more. 
Yet.  after  they  ceased  to  behold  him. 
They  still  heard  his  voice  in  song, 
The  wonderful  voice  of  the  Master ! 
But  the  sounds  grew  fainter  and  fainter 
And  softer  in  the  distance. 
Till  at  last  they  died  away. 

Then  over  them  all  was  silence, 

Till  a  wonder  came  to  pass; 

For  all  the  beasts,  who.  before 

Had  spoken  but  one  common  language. 

Now  talked  in  different  tongues ; 

Each  with  a  tongue  of  his  own 

Understood  the  others  no  more. 

So  they  parted  from  one  another 
And  fled  to  the  sea  or  the  forest ; 
And,  since  that  day  of  the  parting, 
They  never  have  met  in  council, 
And  never  again  will  meet 


216  KULdSKAP  THE  MASTER 

Till  the  day  when  pJl  sins  and  KOITOWH 

Will  he  in  full  forgiven, 

Forgiven  and  forgotten, 

And  their  Lord  the  great  Kuloskap 

Shall  return  to  restore  to  his  children 

The  age  of  sunshine  and  plenty ; 

When  all  shall  dwell  together 

In  peace  and  joy  forever; 

Till  then  the  world  will  mourn. 

And  'tis  said  that,  when  the  Master 

Had  left  Acadia. 

The  bird  who  most  had  loved  him, 

The  great  white  Snowy  Owl 

Went  far  into  the  North, 

Into  the  deep  dark  forest, 

Where  to  this  day  his  children 

Sing  to  the  night  "  Kuku'skufis!  " 

Which  means  in  Indian, 

"I  am  sorry,  oh.  I  am  sorry  I  " 

And  the  loons  who  had  been  his  huntsmen, 

Go  up  and  down  by  the  waters, 

Over  the  snow-topped  mountains, 

Across  the  rushing  rivers, 

Through  dale  and  wood  and  valley, 

Seeking  in  vain  for  their  master, 

The  Lord  whom  they  cannot  meet; 

Ever  wailing,  wailing  sadly, 

Because  they  find  him  not.  L. 


X 

THE  MASTER  AND  THE  FINAL  DAY 


Kirtfekap  mccli  ji'maomo  f 

"Is  Kuloskap  living  yet?" 
Yes.  far  away,  but  no  one  knoweth  where-— 
Beyond  the  mountains  or  above  the  skies. 
Where     in    the     autumn's     lengthening    twilight 

shades, 

He  smokes  his  t&m'hlg'Dpow&goii, 
His  ancient  tomahawk-pipe, 
Making  the  brown  air 
Of  the  pleasant  Indian  summer. 
Some  say  tha*  he  sailed  away 
In  his  marvelous  stone  canoe, 
Afar  beyond  the  sea, 
To  the  country  of  the  East  ; 
Some  that  he  went  to  the  West; 
And  'tis  said  that  in  days  of  old 
There  were  men  who  knew  where  he  dwelt, 
And.  making  a  pilgrimage 
Could  get  from  him  what  they  sought. 
And  they  say  that,  even  now. 
If  you  travel  ever  on. 
Travel  in  perfect  faith, 
You'll  find  at  last  the  Kchi  Sagem, 
*  Is  Kuloskap  alive  yet? 


218  KULOSKAP  THE  MASTER 


That  is  the  great  Sagamore 
The  greatest  of  all  lords. 

"Is  Kuloskap  living  yet?" 
Yes,  he  lives  in  a  very  great  wigwam, 
A  wigwam  very  long- 
That  is,  a  council  lodge- 
Where  he  always  is  making  arrows; 
And  all  one  side  of  the  lodge 
Is  full  of  arrows  now, 
All  closely  packed  together, 
Even  as  your  fingers  lie. 
When  all  the  lodge  shall  be  full 
The  god  will  come  forth  to  battle. 
And  till  then  no  mortal  being 
May  ever  enter  the  wigwam.  • 

"On  whom  will  war  be  made?" 

He  will  make  it  on  all  mankind, 

He  will  end  all  life  that  endures. 

For  the  world  will  pass  away 

When  that  battle  shall  come  to  an  end. 

I  know  not  when  it  will  be. 

To-morrow  it  may  come 

Or  hundreds  of  years  away. 

"Are  any  to  be  saved 

By  any  one,  in  that  hour?" 

That  is  beyond  my  ken, 

All  I  have  heard  is  this : 

That  the  world  will  pass  away 


THE  EPIC  OF  KULOSKAP 


219 


In  roaring  fire  and  flame. 
While  all  the  sea  will  rise 
Hot  boiling  into  mist. 
And  that  the  good  with  it 
Will  rise  on  high  to  heaven ; 
It  may  perhaps  be  so; 
I've  only  heard  it  told. 
Just  heard  it— and  no  more. 


L. 


PART  SECOND 

Lore 


WITCHCRAFT    LORE 

i 

THE  WIZARD'S  CHANT 
[Pass&maquoddy'} 

Nil  n»U>i)i 


SIT    and    beat    the     wizard's 

magic  drum; 
And  by  its  mystic  sound  I  call 

the  beasts. 
From  mountain  lair  and   for 

est  nook  they  throng; 
E'en  mighty  storms  obey  the 

dreadful  sound. 

I    sit    and  beat  the   wizard's 

magic  drum; 
The  storm  and  thunder  answer  when  it  calls. 
Aplasemwesit.  mighty  whirlwind,  stops 
To  hearken  to  the  mystic  sound  I  make. 

I  sit  and  beat  the  wizard's  magic  drum  ; 
And  Chibela  kwe,  night-air  spirit,  flies 
To  hearken  to  the  mystic  sound  I  make; 
And  old  Wu'cho'sen.  storm-bird  of  the  North. 


*  I  sit  and  beat  the  magic  drum. 


224  KULOSKAP  THE  MASTER 

Rests  his  great  pinions,  causing  calm  to  reign. 
To  hearken  to  the  mystic  sound  I  make. 

I  sit  and  beat  the  wizard's  magic  drum ; 
And  Lumpeguin.  who  dwells  beneath  the  wave, 
Arises  to  the  surface  struck  with  awe. 
To  hearken  to  the  mystic  sound  I  make. 
E'en  Atwuskniges.  armed  with  axe  of  stone. 
Will  cease  his  endless  chopping,  and  be  still 
To  hearken  to  the  mystic  sound  I  make. 

I  sit  and  beat  the  wizard's  magic  drum ; 
And  Appodumken,  with  his  long,  red  hair, 
Ariseth  from  the  depths,  and  draweth  near 
To  hearken  to  the  mystic  sound  I  make. 

The  lightning,  thunder,  storm  and  forest  sprite. 
The  whirlwind,  gale,  and  spirit  of  the  deep. 
The  Chibela  kwe.  loathly  night-air  ghost, 
All  come  together,  and  with  reverent  mien 
Will  hearken  to  the  mystic  sound  I  make.          I*. 


II 

THE  WOMAN  AND  THE  SERPENT 

[  Pnssa  nm  q  uod(1y~] 
Pi'chedny  La'togwasn uh.* 

Far  away,  very  far  in  the  North. 
There  dwelt  by  a  great  fair  lake 
An  Indian  and  his  wife. 
A  very  beautiful  woman 
Given  to  strange  wild  dreams; 
Passion  was  in  her  blood. 

The  lake  was  frozen  over 

For  many  months  in  the  year; 

One  day,  when  she  cut  away 

The  ice.  she  saw  in  the  water 

A  pair  of  wonderful  eyes 

Steadily  gazing  at  her; 

Bright  eyes  which  charmed  her  so 

That  she  could  not  move  a  hand ; 

Then  she  saw  a  handsome  face 

And  a  graceful  slender  young  man. 

Who  rose  from  the  glittering  water, 

And  he  himself,  like  it. 

Glittered  from  head  to  foot; 

On  his  breast  were  n'xkenutnul, 

Or  shining  silvery  plates. 

*  Far  away  in  the  uorth. 
15 


226  KULOSKAP  THE  MASTER 

He  said,  "I  am  A'tosis, 
The  King  of  all  the  Serpents"; 
Little  she  cared  for  his  nature, 
She  talked  with  him  of  love, 
She  returned  his  fond  embraces; 
Every  day  she  came  to  meet  him, 
And  often  in  the  night. 

Her  husband  noticed  that  often 
She  strayed  away  from  home. 
And  asked  her,  why  she  wandered? 
She  answered,  "To  get  fresh  air." 

The  weather  grew  ever  warmer ; 

The  ice  from  the  lake  had  melted, 

Grass,  flowers  and  leaves  were  growing. 

The  woman  patiently  waited 

Till  her  husband  was  asleep ; 

Then  she  stole  away  in  silence 

From  the  one  whom  she  kissed  no  more 

Unto  her  serpent  lover 

Whom  she  kissed  with  all  her  heart. 

The  husband  greatly  suspecting, 
Resolved  to  watch  her  wandering. 
And  so.  to  avert  suspicion. 
Said,  "Stay  here  in  the  wigwam, 
For  I  shall  be  gone  three  days 
To  hunt  the  deer  in  the  forest." 
But  at  the  end  of  the  second 
He  came  again  to  the  wigwam, 


WITCHCRAFT  LORE  227 

And  found  that  she  was  absent. 

As  he  sat,  re-kindling  the  fire. 

She  entered.    He  saw  upon  her 

Bright  shining  silver  scales; 

He  asked  her  what  'twas  that  glittered? 

She  answered,  "My  silver  brooches." 

He  said.  "I  must  go  again 

To  be  absent  hunting  to-morrow.'' 

He  went  to  the  top  of  a  hill 

Overlooking  the  lake,  where  he  watched  her. 

She  went  and  tiat  by  the  shore; 

Then  rose  afar  in  the  water 

What  seemed  to  his  sight  to  be 

A  shining  flake  of  ice. 

But  when  it  came  to  the  shore 

Twas  a  tall  and  slender  man 

All  clad,  as  it  seemed,  in  silver. 

The  woman  leapt  up  and  embraced  him, 

And  gave  him  many  kisses. 

The  husband  in  awe  and  anger 

Went  forth  to  other  people. 

And  left  his  wife  fo.rever; 

But  soon  her  father  and  mother 

Came  to  her  home  :o  see  her. 

And  dwelt  with  her  many  days. 

And  every  day,  when  returning 

From  an  absence  they  knew  not  whither, 

She  brought  them  furs  and  venison, 

With  fish  and  fowl  in  plenty. 


228  KULOSKAP  THE  MASTER 

They  asked  her  whence  she  had  it? 

She  answered.  "I  have  another, 

A  husband  who  suits  me  better 

Than  him  whom  first  I  married. 

This  one  can  give  me  all. 

He  is  a  better  hunter." 

She  sent  them  away  with  presents, 

With  many  silver  Bracelets. 

With  many  ear-rings  and  brooches 

And  said  :   "Do  not  return 

Till  the  ice  is  here  in  winter." 

When  they  returned  they  found  her 

White  as  a  silver  lily  : 

Her  Indian  hue  had  faded ; 

And  soon  she  ga?ve  birth  to  offspriiig 

But  her  children  all  were  serpents. 

Then  the  parents  went  away ; 

But  even  as  they  left  her 

She  said  :   "When  you  come  again 

You  will  see  me  but  never  know  me  I  " 

Years  after  three  Indian  hunters 
Who  had  heard  this  wondrous  story 
Sought  by  the  lake  for  the  wigwam. 
It  was  standing  still,  but  empty, 
But  all  the  wood  about  it 
Was  full  of  great  black  serpents 
Which  from  the  grass  uprising 
Would  look  them  in  the  face 
Then  glide  away  in  silence. 


IU 
THE  WIZARD  SNAKE 

[Abenaki] 
ZCnnwcit  nizwak  nolQssiswcstzaik.* 

Long  years  ago,  two  lovely  Indian  girls 

Were  wont  to  leave  their  people  every  week, 

Embarking  secretly  in  birch  canoe. 

Their   tribe  knew    neither    why     nor    where    they 

went. 

One  summer's  noon  a  hunter  chanced  to  stray 
Close  to  a  well-hid  pond  in  forest  deep. 
Where,  puzzled  by  the  sound  of  plashing  spray. 
He  stole  behind  the  alders  for  a  peep. 
There  swam  the  damsels  in  abandoned  glee. 
Their  hair  all  streaming,  with  a  loathly  snake. 
Then  when  they  felt  the  hunter's  look  of  awe 
Straightway  they  dived  beneath  the  surface  foul. 
In  horror,  back  the  hunter  made  his  way 
And  told  the  Indians  what  his  eyes  had  seen. 
Then,  all  together  left  the  happy  town 
And    struggling   through  the    brush    and    tangled 

wood 

Went  straightway  to  that  fearsome  pool  to  save 
The  damsels  from  a  fate  too  dread  to  tell. 
*  Long  ago  there  were  two  maidens. 


230 


KULOSKAP  THE  MASTER 


But   ah,   when   they   drew   near,  they   heard  them 

sing, 

All  sad  and  woful  in  a  wailing  chant : 
"No  more,  no  more  may  we  turn  back  again. 
For  mortal  eye  hath  seen  us  in  our  sin." 

P. 


IV 
THE  MEASURING  WORM 

[Abenaki] 

Noflwat  alnofibak  liw'lalmonldamuk 
All  m'dauli»rira/e  aidit.* 

Long,  long  ago  the  Indians  believed  in  witches'  power. 
One  day  a  man  was  hunting  far  from  human  sights  and 

sounds, 
Deep  in  the  wildest  forest  glades,  nor  thought  of  magic 

wiles. 
When  suddenly  he  heard  a  voice  which  said  to  him  : 

"Depart, 
And  come  again  to  this  same  spot  at  earliest  streak 

of  dawn." 
Awestruck,  the  hunter  at  the  hour  appointed  sought 

once  more 
To  hear  the  mystic  tones  which  came  to  him  he  knew 

not  whence. 
So  at  the  morrow's  dawn  he  trod  again  the  darksome 

glade ; 
And  once  again  he  heard  the  voice  command  him  in 

this  wise : 
"Begone  from  here  and  seek  the  spot  where  yawns  a 

precipice. 

There  on  the  earth  thine  eyes  shall  see  a  liver  freshly  cut 
This  eat  and  then  depart;  but  come  again.  I'll  give  thee 

strength." 

*  Long  ago  the  Indians  believed  there  were  wizards. 


232  KULOSKAP  THE  MASTER 

Then  on  the  following  day,  he  brought  his  bow  and 

arrowH  sharp 
And  heard  the  voice  command  him  :  "  Do  thou  Rlioot  at 

yonder  tree." 
He  shot,  and  saw  his  arrow  pass  straight  through  the 

doomed  tree. 

Astonished  beyond  measure  then,  he  bade  his  mother 

look. 

"  ()  kini  nik'n"  "mother,  see,"  he  cried  in  wonder  great. 
His  mother  saw  and  straightway  feared  ;  began  to  watch 

the  lad. 
And  marked  that  when  he  lay  at  night  no  sleep  would 

come  to  him. 

But  always  after  little  time  he'd  rise  and  steal  away. 
Till  daylight  dawned  and  then  he  would  come  creeping 

back  to  bed. 
At  last,  all  tortured  by  her  pain  and  harrowed  by  her 

fears. 
She  questioned  him  and  said:     "My  son,  where  hast 

thou  been  all  night?" 
Quoth  he :  "  My  friend  and  1  have  played  together  in 

the  wood." 
She  asked  once  more:     "My  son.  pray  tell  what  is  it 

that  you  do." 
"We  have  been  killing  serpents  vile  and  eating  them," 

said  he; 

"A  serpent's  liver  eaten  giveth  magic  gifts  to  man. 
I  am  not  as  I  was  before,  but  have  the  power  to  move 
And  climb  from  ledge  to  ledge  as  doth  a  worm,  upon 

mv  head. 


WITCHCRAFT  LORE  233 

My  friend  hath  taught  me  how  to  pass  through  ways 

impassable 
To  all  save  us."     ''Who  is  thy  friend?"    His  mother 

asked  of  him. 

''His  name  is  Tatebakwunowat,  which  means  'a  Meas 
uring  Worm.' 
Of  sport  like  this  I  never  dreamed  ;"  and  yet  the  mother 

feared. 
And  told  her  agM  husband  that  their  son  was  lost  to 

them ; 
For  he'd  become    jn'd.-iuliii   and   endowed    with    secret 

might. 
Then  spake  the  father:     "This  shall  cease;  I  know  a 

way  to  save 
The   foolish    lad.''      So   when    the    evening    came,    he 

locked  him  in 
And  would  not  let  him  forth  to  roam  in  spite  of  all 

his  prayers. 
Then  came  the  sound  of  some  one  walking  heavily  and 

hard. 
The  old  man  looked  and  saw  a  Thing  of  horror  at  his 

door. 
Large  eyes,  short  arms    short  body  and  long  legs  of 

insect  shape. 
"Set   free  thy  son    thou  foolish  one,''  the  loathsome 

wizard  cried. 
"Not  I."  replied  the  father,  and  at  once  let  fall  the 

flap 
Before   his  wigwam  door.    The  lad  grew  very  ill  and 

begged. 


234  KULOSKAP  THE  MASTER 

Entreated  and  implored  that  he  might  be  allowed  to 

roam 
As  he  had  done  before,  but  only  got  the  answer  "No/' 

Yet  once  again  when  morning's  light  shone  whitely  on 

the  trees, 

Another  wizard  slowly  came  before  the  wigwam  door. 
At  his  approach  the  leaves  and  shrubs  all  rustled  as 

from  wind. 
''Why  dost  thou  seek   to    keep  thy  son   from  getting 

magic  power? 

lie  hath  the  magic  gift  to  be  the  greatest  of  the  great 
Among  us  men  who  practise  arts  unknown  to  thee  and 

thine." 

So  spoke  the  wizard  scornfully ;  the  father  stern  replied  : 
"I  have  no  wish  that  son  of  mine  should  be  like  thee 

and  thine." 
Then  quoth  the  wizard  :     "Thou  shalt  see  thy  son  die 

here  to-night. 
For  we  have  taken  him  too  far  to  let  him   back   to 

thee." 

"I  care  not  if  he  die  or  no,"  the  father  answering  said. 
And  moaning  with  an  angry  moan  the  wizard    drew 

away 
And  soon  was  lost  to  sight  amid  the   waving   forest 

leaves. 

In  awful  agony  the  boy  lay  stretched  upon  the  earth 
Retching  and  crying  out  as  one  who  soon  must  breathe 

his  last. 
Till  suddenly  he  vomited  a  mass  of  serpent  skins, 


WITCHCRAFT  LORE 


235 


And  then  at  last  cast  up  the  magic  liver  from  his  mouth. 

This  was  the  end  of  all  his  woe.  for  when  that  loath 
some  thing 

Had  left  his  body  he  arose  all  strong  and  purged  and 
clean 

And  never  more  was  known  to  seek  to  practise  magic 
arts.  P. 


THE  P'MULA  OR  AIR-DEMON 
[Abenaki] 

ofiirnt  ncjua  ni  alnoulxik  p^mignwak 


N  days  of  yore  some  Indians  were 

camping   in    the  woods 
And  one  of  them  when  near  a  stream 

heard  a  strange  sound  o'erhead. 
At  once  he  looked  and  lo  he  saw 

a  sprite  of  upper  air. 
Called    by    the     Indians.     P'mfila. 

alighting  on  a  ledge. 

The  demon  took  a  piece  of  yellow 

metal  from  his  lips 
And  bent  himself  to  drink  and  then,  restoring  to  his 

mouth 
The  metal  spread  his  spacious  wings  and,  rising,  soared 

away. 
The  man  perceived  that  power  to  fly  lay  hidden  in  this 

charm, 

And  so  at  once  decided  he  would  steal  the  thing  away. 
It  was  not  long  before  he  heard  again  the  rush  of  wings. 
This  time,  though,  when  the  demon  had  alighted,  he  ran 
forth. 
*  Long  ago  some  Indians  camped  in  the  woods. 


WITCHCRAFT  LORE  237 


And.  snatching  up  the  yellow  charm,  said,  laughingly: 

"Ha   ha. 
My  friend,   do   thou    lie  there    a  while,  and  I  will  fly 

about  1  " 
Then  the   P'miila  told  the  man:   "If  thou  wilt  let    me 

go. 
I'll  give  to  thee  another  charm  which    aye   will  bring 

thee  luck." 

The  Indian  at  once  believed  the  demon's  given  word 
And  gave  him  back  the  yellow  charm  which  brings  the 

power  of  flight. 

Soaring  aloft  the  P'mula  at  once  was  lost  to  view 
But  after  a  brief  period  returned  and  gave  the  man 
The   two  great  eye-rings  of  a  snake,  and  once  again 

was  gone. 
No  sooner  had  the  hapless  wight  these  eye-rings  in  his 

hands, 
Than  every  kind  of  snake  and  beast  that   roam   the 

northern  woods 

Surrounded  him,  till,  territied.  he  rushed  to  his  canoe. 
E'en    there    a    giant    serpent's   head    confronted    him 

agape. 
Then,  quite  beside  himself  with  fear,  he  fled  to  thickest 

wood. 
And  when  at  length  all  out  of  breath  and  weary  with 

the  chase 
He  had  to  pause,  he  saw  that  still  a  host  of  snakes 

was  there. 
Then  suddenly  he  thought:     "This  dread  comes  from 

the  magic  rings." 


238  KULOSKAP  THE  MASTER 


So.  raising  up  a  heavy  stone,  he  laid  them  safe  beneath. 
And  there  they  lie  unto  this  day  all  full  of  mystic  power. 
The  Indian  then  ran  away  and  saw  no  more  strange 

sights, 

But  ever  on  his  hunts  abroad  he  killed  sufficient  food. 
For  all  the  forest  creatures  had  no  fear  of  him  who  once 
Had  had  the  serpent's  eye-rings  from  the  demon  of  the 

air.  P. 


VI 

THE  LITTLE  BOY  KIDNAPPED  BY  THE 
BEAR 

[Penobscot] 
Nawad  aqua  ete'kza  ni'ltwop  K\la<ln"keowun  .* 

I  am  going  to  tell  you  now  what  happened  long  ago. 
Some  Indians  were  camping  with  their  children  near  a 

lake 
And  one  fair  morning  started  off  to   hunt   the   wary 

moose, 

The  children  left  alone  in  camp,  as  is  the  Indian  way. 
On  that  same  day  a  little  lad  who  scarce  could  walk 

unhelped. 
Tottered  and  crawled  away  from  camp  until  he  lost  the 

path 
And  passed  the  cold  and  bitter  night  afar  out  in  the 

bush. 
When  morning  dawned  he  thought  he  saw  his  mother 

drawing  near 

And.  rushing  to  her  side,  he  held  her  fast  in  firm  em 
brace. 
This  was  a  she-bear,  shaggy,  great  and  strong  as  oxen 

twain. 

She  seized  the  lad  and  bore  him  off  and  fed  him  in  her  den. 
When  the  old  folk  returned  to  camp  they  sought  the  boy 

in  vain. 

*  I  am  goiug  to  tell  you  of  what  happened  long  ago. 


This  was  a  she-twar,  shajrjf.v,  great  and  strong  as  oxen  twain, 
She  seized  the  lad  and  bore  him  off. 


WITCHCRAFT  LORE  241 


For  ten  full  days,  all  day  and  night,  they  sought  the 

boy  in  vain. 
At  last  they  broke  up  camp  and,  sorrowing,  went  back 

unto  their  town. 
All  winter  long  the  baby  lay  warmed  by  the  sleeping 

bear 
And  drawing  nourishment  at  need  forth  from  her  milky 

teats— 

A  wonder  this,  and  quite  unlike  the  usual  way  of  bears. 
But  this  one  was  a  wizard  bear  who  wished  to  keep  the 

lad. 
When  spring-time  came,  the  wizard  of  the  little  Indian 

town 
Took  twenty  men  and  started  off  to  seek  the  long-lost 

lad. 

He  had  found  out  by  secret  arts  the  way  to  his  abode. 
When    they    arrived,    the  furious  bear  rushed  forth  in 

anger  dire 
But  met  her  death  by  magic  shot,  and  thus  the  boy 

was  saved; 
He  ran  away,  but  soon  was  caught  and  to  his  kind 

restored. 

But  during  many  years  that  lad  was  wild  as  any  bear. 

P. 


VII 

THE  WIZARD  AND  THE  CHRISTIAN  PRIEST 
[Abenati] 

Askua  «U  wigiidit  ica'kasimiQ'zvwak 
Sala'ki  aqua  ni  wijiganun  kigam'winno* 

A  priest  of  God  came  to  an  Indian  town 

And  settled  there  to  teach  the  people  truth. 

Which  some  received  and  others  spurned  with  scorn. 

Some  hostile  Mohawks  fell  upon  that  town. 

Killing  the  folk,  all  save  the  Priest  and  one, 

An  Indian  of  many  magic  gifts. 

Late  in  the  afternoon  of  that  same  day 

The  Mohawks  reached  their  village  with  these  two : 

The  holy  Priest  and  Wizard  skilled  in  craft. 

The  Mohawks  held  a  council  by  the  fire 

Discussing  how  to  torture  best  the  twain, 

So  as  to  see  their  frenzy,  and  enjoy 

With  gloating  satisfaction  every  pain. 

They  all  agreed  to  heat  two  earthen  pots 

On  fiery  coals  unto  the  whitest  heat; 

Then  place  these  pots  upon  the  head  of  each 

And  watch  them  dance  about  till  life  was  spent. 

With  merry  whoop  they  started  up  the  fires; 
Began  at  once  to  heat  the  torture  pots. 
Soon,  when  they  thought  the  glow  was  great  enough, 
They  first  of  all  laid  hands  upon  the  Priest. 

*  A  priest  came  to  where  some  families  were  camping. 


WITCHCRAFT  LORE  24-3 

Then  he  who  had  been  taken  with  the  Priest 

At  once  brought  all  his  magic  arts  to  bear. 

And  burst  his  bonds  asunder  with  a  yell 

That  curdled  every  heart  among  the  foe. 

The  Wizard  cried  in  Indian  tongue:    "Atfa 

Awani  nifina  ndellnifi — 

Magahofinana"  which  means:  "My  friends. 

We  shall  not  torture  any  one  (to-day)." 

And  then  he  leapt  upon  the  fiery  coals 

And  danced  and  danced,  until  his  feet  did  fry 

And  sizzle  hot  like  bacon  in  a  pan. 

Then  all  the  Indians  were  full  of  fear. 

But  when  to  crown  the  horror  of  the  whole 

They  saw  the  wizard  put  the  glowing  pot 

On  his  own  head  and  leap  about  in  glee. 

They  all  took  flight  in  terror  to  the  woods. 

Then  spake  the  Wizard  :   "Father,  now  escape.'' 

When  they  had  reached  all  safe  and  sound  their  home. 

The  Priest  said  to  the  Wizard  :     "O  my  son. 

Thou  shouldst  repent  and  turn  thee  from  thine  art 

Unto  God's  ways  and  ever  keep  the  Faith/' 

Then  quoth  the  Wizard  laughing:     "Father  mine. 

Had  I  repented  and  mine  art  eschewed. 

Then  were  we  both  of  us  dead  men  this  day.''*        P. 

*  This  song  is  very  interesting,  as  indicating  a  survival  of  the  old 
Indian  faith  in  their  magicians  as  superior  to  Christian  power.  It  is 
quite  like  the  many  indications  in  Italian  tales,  relating  to  witches,  in 
which  the  sorcerer  conquers  the  priest.— C.  G.  L. 


VIII 

WIZARD   WARFARE 
[Abenaki] 

Nonwat  nd-odananolt 
M'salok  mdaulin''wak.* 

Long,  long  years  ago 
When  wizards  were  not  few 
There  happened  near  our  town 
A  war  of  which  I'll  tell. 
One  day  a  wizard  wise 
Sought  counsel  from  the  gods, 
And  entered  in  the  hut 
They  knew  as  petegwiguit— 
A  round-house  made  of  bark/ 
With  opening  above; 
No  door  nor  window  there 
Save  only  at  the  top 
Through  which  the  wizard  climbed, 
And,  lying  there  in  trance. 
Saw  all  the  foemen's  wiles. 
Then,  singing  magic  songs. 
Forth  from  that  hut  he  came 
And  ordered  all  the  tribe 
To  rise  and  meet  the  foe, 
The  cruel  Mohawk  foe, 
Encamped  not  far  away. 
So  all  the  Indian  braves 
*  Lonjr  ago  there  were  many  wizards  in  our  town. 


WITCHCRAFT  LORE  245 


Kmbarked  in  their  canoes. 

Went  down  one  stream,  then  up 

Another,  paddling  soft, 

Avoiding  any  sound. 

At  la«t  they  saw  a  smoke 

Arising  far  away. 

Then  spake  the  wizard  thus : 

"Do  ye  all  wait  me  here 

And  [  will  go  and  spy 

The  numbers  of  the  foe, 

Taking  with  me  but  one; 

Another  Indian  brave 

Who  hath  the  magic  gift." 

These  wizards  then  withdrew 

Into  a  thicket's  shade. 

Whence  suddenly  emerged 

In  beaver's  guise  the  one, 

In  muskrat  form  his  friend. 

When  they  drew  very  near 

The  island  where  the  foe. 

The  cruel  Iroquois, 

Were  feasting  on  a  moose, 

The  beaver  and  the  rat 

Dived  deep  beneath  the  stream, 

Causing  that  sudden  plash 

Which  even  to  this  day 

Makes  many  a  hunter  jump. 

Among  the  Iroquois 

Another  wizard  sat 

And  when  he  heard  the  plash 


The  beaver  seized  his  friend 
And  drew  him  'neath  the  stream. 


WITCHCRAFT  LORE  247 

Quoth  he:     "The  foe  is  there, 
The  fierce  Abenakis." 
Then,  grasping  in  his  hand, 
The  legbone  of  a  moose, 
He  flung  it  straight  and  far 
To  where  the  muskrat  swam 
And  struck  him  on  the  head. 
The  beaver  seized  his  friend 
And  drew  him  ?neath  the  stream 
And  held  him  till  he  drowned. 
In  order  that  his  pains 
And  struggle  for  his  life 
Should  not  alarm  the  foe. 
The  Iroquois  then  rose 
And  danced  around  the  fire 
Thinking  in  hideous  glee 
Of  how  when  morrow  came 
They'd  torture  all  their  foes. 

They  then  lay  down  to  sleep. 
At  once  the  beaver  swam 
To  shore  to  their  canoes 
And  gnawed  with  his  sharp  teeth 
Great  holes  in  the  birch  bark 
Of  which  these  craft  were  made. 
The  wizard  beaver  then 
Swam  back  to  his  own  folk 
To  whom  he  said  :     "Arise. 
Come,  quickly  hunt  them  out." 
The  fierce  Abenakis 


248  KULOSKAP  THE  MASTER 

(1ame  stealthily  and  still 
And  landed  on  the  isle 
Where  lay  the  Iroquois. 
Then,  whooping  with  the  cry 
Of  war  which  chills  the  soul, 
The  fierce  Abenakis 
Awoke  the  Iroquois 
Who.  paralyzed  with  fright. 
Rushed  straight  to  their  canoes 
Which  sank  in  in  id-stream  all — 
The  work  of  wizard  teeth. 

Then  the  Abenakis 
Swooped  down  with  horrid  cries 
And  then  slew  all  their  foes 
Save  only  two.    I'll  tell 
What  'twas  they  did  to  them. 
Of  all  their  slaughtered  foes 
They  h'rst  cut  off  the  heads 
And  stuck  them  up  on  stakes 
All  over  that  fair  isle. 
Then  to  their  prisoners 
Whom  they  had  saved  alive. 
They  gave  a  little  thought. 
So  first  they  bound  them  fast 
Then  pried  with  cruel  sticks 
Their  mouths  till  open  wide; 
Cut  off  their  lower  lips. 
Showing  the  grinning  teeth. 
Then  severing  half  their  ears 


WITCHCRAFT  LORE  249 


And  half  their  noses  too 
They  said  to  them  in  scorn  : 
"  Kdihlebn  ixln  inin;i 
\i  iiojiniig.'i hn k  \\ • : " 
"We  warn  you  now,  my  friends, 
Do  not  attempt  again 
To  come  against  us  here." 
This  was  the  way  they  marked 
The  prisoners  in  old  days. 

Then  they  gave  them  food 
Enough  to  give  them  life 
Upon  the  journey  home. 
In  order  that  these  maimed 
And  harshly  usAd  foes 
Should  tell  the  Iroquois 
In  northern  forest  far 
That  the  Abenakis 
Were  mightier  than  they. 

That  island  to  this  day 

Is  called  the  Place  of  Skulls, 

Wdupsek  in  our  tongue. 


IX 

THE  WIZARD'S   HUNTING 
[Abenaki] 

IVoiawt  m'zi  m'daulinowak  iutdialold<swak.* 

In  ancient  days  when  wizard  power  was  great 
There  were  two  mighty  men  who  knew  these  arts 
And  understood  full  well  unholy  skill. 
Once  on  a  time  it  chanced  that  these  great  twain 
Did  quarrel  for  a  certain  hunting  ground. 
The  one  had  set  up  deadfalls  in  the  paths 
Where  run  the  timid  deer,  all  ignorant 
Of  man,  and  man's  desire  to  slaughter  them. 
The  other  wizard  straightway  came  along 
And,  ruthless,  snapped  these  deadfalls  every  one. 
To  irritate  his  fellow  wizard's  heart. 
Twice  did  the  mischief-maker  do  this  deed. 
Till,  finally,  the  injured  man  bethought 
Him  that  he  must  consult  the  secret  powers 
How  he  should  catch  and  punish  well  the  foe. 
So  crawling  into  petegwlgnn's  shade— 
This  was  the  magic  round-house  where  the  gods 
Give  wisdom  unto  man— he  lay  in  trance 
Until  he  saw  a  cruel  wolverine. 
Which  he  at  once  knew  well  to  be  the  foe. 
Then,  leaping  from  the  house  of  magic  arts, 
He  followed  fast  the  trail  of  Wolverine 
*  Long  ago  all  the  wizards  used  to  hunt. 


WITCHCRAFT  LORE  251 

Who  was  the  evil-hearted  enemy. 

This  mischief-making  wizard  straightway  knew 

That  he  was  being  followed,  so  he  changed 

Himself  into  a  hooting,  snowy  owl 

That  wakes  the  echoes  of  the  forest  night. 

Thus  he  escaped  and  forthwith  went  again 

And  full  of  glee  the  other's  deadfalls  broke. 

At  last  the  injured  wizard  in  despair 

Went  to  consult  his  uncle  in  the  glade 

Where  hang  the  alders  drooping  by  the  stream. 

"0  Uncle,  aid  me  in  my  direst  need 

And  find  for  me  this  rascal  foe.''  he  cried, 

''Who  changes  into  every  living  thing. 

And  thus  escapes  my  burning  righteous  wrath.'' 

His  uncle  was  a  wizard  full  of  power. 

So  he  at  once  departed  for  a  time 

And  then,  returning,  said:     "I've  found  thy  foe. 

He  lives  within  thy  shanty  in  the  woods. 

He's  taken  his  abode  within  the  cracks 

Where  thou  hast  sewn  the  bark  upon  thy  roof.' 

"  How  then  shall  I  be  able  to  outwit 

A  foe  so  wily  and  so  full  of  skill?" 

The  nephew  asked.    The  uncle  told  him  all. 

And  then  the  injured  wizard  went  his  way 

Unto  his  barken  shanty  in  the  woods. 

When  he  was  sitting  by  the  fire  that  night 
An  evil  bat  of  monstrous  size  flew  forth 
From  underneath  the  shanty's  sloping  roof. 
Straightway  the  wizard  seized  and  held  the  bat 


252  KULtiSKAP  THE  MASTER 

So  close  unto  the  glowing  fiery  coals 

That  all  his  filthy,  vermin-reeking  hair 

Was  clean  consumed — then  let  him  fly  away, 

Feeling  that  vengeance  had  been  wreaked  full  well. 

No  more  thereafter  was  there  mischief  wrought 

And  all  his  hunting  met  with' fortune  fair. 

Then  later  in  the  year  the  wizard  came 

Home  to  the  village  laden  down  with  spoils 

And  trophies  of  the  chase,  and  there  he  saw 

A  man  he  knew  with  skin  all  scarred  and  burned. 

Quoth  this  one  to  the  wizard  :     "0  my  friend 

I  have  been  duly  punished  for  my  sin. 

Do  thou  now  heal  me  quickly  and  forgive 

That  I  have  caused  thee  trouble  in  the  chase." 

The  wizard  then  took  pity  on  his  foe 

And  healed  his  burns  and  made  him  whole  again. 

P. 


X 

SIX   SHORT   TALES  OF   WITCHCRAFT 
[Paasamaquoddy] 

K\-hi  Joe  Benoit  m'deaidiu 
K'chi  Tf'nokwchil 


Old  Joe  Benoit.  a  friend  of  mine, 

Was  full  of  all  unholy  skill  and  power. 

He  quarrelled  with  a  man  who   like  himself. 

Was  wizard  and  a  guileful   crafty  foe. 

A  giant  turtle's  form  Joe  Benoit  took  ; 

The  other  changed  himself  into  a  snake  ; 

The  twain  then  met  and  fought  in  combat  dire 

Within  the  waters  of  a  little  lake 

Which  since  that  time  has  ever  borne  the  name 

Of  Neseyik.  which  means  "the  muddy  lake/' 

Because  their  strife  had  stirred  up  all  the  soil 

And  weeds,  and  roiled  the  waters  of  that  pool. 

Joe  Beiioit  slew  his  foe   the  giant  snake. 


Old  Lacote  was  a  wizard    made  a  trap, 
A  deadfall  trap  for  bear  off  in  the  woods. 
When  he  had  set  the  trap  all  fast  and  firm. 
He  crawled  within  to  test  the  prop-stick  stout. 
But  by  the  magic  arts  of  wizard  foe 
Through  old  Sabatis'  guile  who  owed  him  hate, 

*  Old  Joe  Benoit  the  wizard  changed  himself  to  a  great  turtle. 


254  KULOSKAP  THE  MASTER 

The  prop-stick  fell  and  let  the  great  bear-trap 
Drop  full  upon  old  Lacote's  head  and  back. 
His  son  was  there  and  dragged  the  old  man  forth. 
But  Lacote  knew  to  whom  he  owed  ill-luck. 


When  I  was  fifteen  years  I  saw  a  man 

Who  had  become  a  demon  of  the  wood. 

A  Mi'kumwess  with  power  to  change  his  size 

And  art  to  sink  into  the  rocky  soil 

Up  to  his  ankle-joints    or  knees  as  though  'twere 

sand. 

I  saw  myself  the  tracks  where  he  had  sunk 
Into  a  soil  all  full  of  rocks  and  roots. 


My  father  was  a  wizard  and  had  power 

To  call  unto  his  partner  miles  away. 

I've  often  heard  him  singing  in  the  night 

All  low  and  weird,  and  when  the  morning  dawned. 

He'd  tell  me  what  his  partner's  luck  had  been. 

I  never  knew  his  magic  skill  to  fail. 


My  brother  told  me.  many  years  ago. 
Some  wizards  had  a  quarrel,  and  they  slew 
One  of  their  number,  took  his  corpse  away 
And  ate  it  on  the  isle  of  Grand  Manan, 
Sitting  upon  a  ledge  above  the  sea. 


Two  men  were  hunting  on  an  inland  lake 
When  suddenly  they  heard  a  fearful  whoop 
As  of  a  man  in  agony,  who  ran 


WITCHCRAFT  LORE 


255 


Adown  the  lake  along  the  farther  shore. 

They  went  out  in  their  barque  and  there  they  Haw 

Him  come  right  up  to  where  their  shanty  lay. 

Returning  to  the  shore  they  begged  him  then : 

"Pray  stay  and  eat."  but  he.  with  accents  wild. 

Cried  :    ''Nay.  I  may  not  stop  in  this  warm  place. 

I  must  away,  away  unto  the  North. 

Where  ice  and  snow  shall  cool  my  bounding  blood.'' 

This  man  was  a  Kiwakw.  a  demon  ghoul, 

Ice-giant— of  that  race  which  loves  to  prey 

Upon  the  tender  flesh  of  man  and  babe.  P. 


XI 

A  DELAWARE   YOUTH   AND   HIS   UNCLE 
[Delaware] 

Weekwaum  lawee  kohpee 

Weekend  withkeelno  wauk  w'sltcctlia.* 

Afar  in  the  midst  of  the  forest 
Dwelt  a  youth  and  his  uncle. 
His  uncle  of  many  summers. 
Once  on  a  time  the  old  man 
Was  sick  unto  death  with  an  illness 
Whose  cause  was  unknown  to  himself 
And  his  nephew,  his  fond  loving  nephew. 
So.  thinking  the  light  of  his  being 
Was  soon  to  go  out.  the  old  uncle 
Called  to  his  bedside  the  young  man 
To  hear  his  last  words  of  affection. 
The  loving  nephew  grieved, 
Grieved  in  the  depths  of  his  heart. 
Then  thought  to  himself:     "My  dear  uncle, 
At  least  shall  not  die  on  bare  earth. 
I'll  make  for  him  now  a  great  basket 
And  line  it  with  soft,  downy  feathers. 
So  shall  he  die  in  all  comfort." 
He  worked  all  the  night  at  the  basket 
And  then,  when  the  morrow  dawned, 
Presented  his  work  to  his  uncle 
*  In  a  wigwam  in  the  forest  dwelt  a  youth  and  his  uncle. 


WITCHCRAFT  LORE  257 

Who  wept  tears  of  gladness  and  said  : 
"Dear  nephew— how  great  is  thy  kindness  I  " 
The  old  man  then  lay  in  the  basket 
And  to  him  came  a  vision  of  dread ; 
He  stretched  forth  his  hand  to  his  nephew, 
A  gesture  to  draw  his  attention. 
And  then  told  the  youth  of  his  vision. 
Quoth  :    ''Some  one  is  coming  at  midnight 
From  whom  thou  shalt    shrink    with    great   trem 
bling. 

But  fear  not.  take  courage,  my  nephew, 
Although  he  shall  come  to  our  wigwam 
At  midnight  when  all  things  are  sleeping." 

That  night,  long  after  their  supper. 

The  youth  sat  him  down  by  the  fire, 

On  the  further  side  of  the  tire.* 

And  waited  to  see  what  was  coming. 

Then  all  of  a  sudden  a  creature 

Too  awful  to  tell  of  was  with  him. 

A  wizard  of  hideous  presence 

Who  dropped  through  the  smoke-hole  a-shrieking : 

"Give  up  to  me.  youth,  thine  old  uncle 

I  wish  to  devour  his  lean  flesh." 

The  youth  gave  not  way  to  his  terror 

But  leapt  to  his  feet  and  said  boldly  : 

"  Foul  being,  mine  uncle  remains  here 

And  ne'er  shall  be  eaten  by  thee/' 

Howled  the  wizard,  the  cannibal  wizard  : 

*  The  flre  is  in  the  middle  of  the  wigwam. 
17 


258  KULOSKAP  THE  MASTER 


''When  I  come  here  once  more  have  him  ready. 
Rash  lad,  or  thou  dearly  shalt  rue  it." 

Thought  the  youth  in  his  heart:    "He  is  awful. 

It  must  be  that  my  uncle  shall  leave  me. 

I  will  journey  afar  toward  the  sunset 

Jf  perchance  I  may  find  there  some  people 

Who  shall  aid  me  in  this  my  dire  need." 

Then  the  young  man  took  leave  of  his  uncle 

And  said  to  him  :  "  Fear  not.  beloved, 

I  go  to  seek  aid  for  thy  sickness. 

Soon  I'll  return  to  thy  side." 

After  journeying  days  through  the  forest 

He  passed  a  small  curious  wigwam 

From  which  came  a  lad  who  addressed  him : 

<4Hail,  stranger,  how  fareth  thine  uncle?" 

The  youth  was  amazed  beyond  measure 

That  one  who  appeared  but  an  infant 

Should  know  all  about  his  affairs. 

But  he  passed  on  in  silence  and  wonder. 

Soon  after  he  came  to  a  wigwam 

Near  which  stood  a  great,  kindly  wizard, 

Who  saw  from  the  face  of  the  traveller 

That  he  was  in  fear  for  his  uncle. 

Then  when  he  heard  how  the  nephew 

Had  met  with  the  terrible  being. 

He  said  :    "This  in  truth  is  Muttontoe, 

Muttontoe,  the  spirit  of  evil. 

Who  yearns  for  the  flesh  of  thy  kinsman. 


WITCHCRAFT  LORE 


But  fear  not,  my  lad    I  will  aid  thee, 
I'll  tell  thee  the  way  to  o'ercome  him." 

When  the  nephew  had  heard  all  the  wisdom 

And  learned  how  to  conquer  Muttontoe, 

He  went  back  at  once  to  his  uncle. 

Then  after  they'd  eaten  that  evening, 

He  swept  up  the  dirt  from  the  wigwam 

And  placed  in  his  own  bed  the  uncle. 

Then  h?  lay  himself  in  the  basket. 

Where  he  felt  himself  filled  full  of  magic 

And  power  to  conquer  Muttontoe. 

At  the  dead  hour  of  midnight 

Once  more  in  the  midst  of  the  wigwam 

The  monster  dropped  down  through  the  smoke-hole. 

"Awake,  lad."  quoth  he,  "I'm  Muttontoe. 

Bring  forth  thine  old  uncle   I  want  him." 

Then  out  from  the  basket  the  nephew 

Stept  boldly,  all  covered  with  feathers. 

A  terrible  sight  to  Muttontoe. 

Who  leapt  with  a  shriek  through  the  smoke-hole 

And  never  returned  to  that  wigwam. 

Where  the  youth  and  his  uncle,  still  living. 

Dwell  happily  in  the  dark  forest.  P. 


XII 
THE  DANCE  OF  OLD  AGE 

[  Pussiiintt  q  uoddy\ 
P'Cclie  uskichiiiwi  utcncsizck.* 

All  in  the  early  time 

In  an  inland  village 

Many  Indians  lived, 

Of  two  of  them  I'll  tell : 

One  was  a  handsome  man. 

Young,  brave,  a  great  hunter; 

The  other,  a  beautiful  girl. 

What  might  be  her  name?— 
Malikakusquess? 
Or  Kalivvahdasi? 
I  do  not  remember 
Which  of  the  two  it  was. 
But  she  was  very  proud. 
Fierce  as  she  was  fair. 
And  through  and  through  revengeful. 
And,  what  was  worst  of  all. 
She  was  an  awful  witch. 
Seven  witches  in  one. 
Like  seven  devils  united. 
But  this  she  hid  from  all ; 
Only  the  W'nag'meKwuk. 
The  singular  silent  spirits. 
*  Long  ago  in  an  Indian  village. 


WITCHCRAFT  LORE  261 

Who  are  ever  flitting  around  us, 
Knew  of  this  terrible  secret. 

She  wanted  the  youth  to  wed  her, 

But  he  at  that  time  was  busy. 

Very  busy  in  getting  ready 

To  go  on  his  autumn  hunt, 

Which  would  last  far  into  the  winter; 

And  he  had  no  time  for  wooing. 

As  he  very  plainly  told  her. 

Truly  he  must  have  spoken 

Very  plainly  indeed ; 

For  her  heart  shrunk  up  in  anger 

Until  'twras  hard  as  a  flint 

With  sharply  cutting  edges. 

And  thus  she  cut  in  reply : 

''You  may  go  afar  to  the  North, 

You  may  go  if  you  like  on  your  hunt 

But  you  never  will  return 

The  same  as  when  you  departed ; 

Remember  me  when  the  change 

Comes  over  you  in  the  forest." 

He  gave  no  heed  to  her  words, 
He  cared  not  for  her,  nor  feared  her, 
80  he  went  away  with  his  brother, 
And  for  many  days  together 
They  hunted  in  the  North, 
Hunted  the  deer  and  moose; 
The  girl  was  all  forgotten. 


262  KUL6SKAP  THE  MASTER 

But  one  day  when  deep  in  the  woods, 

And  very  far  in  the  North, 

In  the  inid  winter  gloom, 

The  youth  went  raging  mad, 

For  the  witch  had  struck  him  sore, 

Though  far  and  far  away, 

Struck  him  with  Horcery. 

The  elder  brother  with  him 
Was  a  brave  among  the  braves, 
A  fierce  and  terrible  man 
Who  had  no  dream  of  fear : 
And  as  he  could  do  naught  else 
He  did  the  most  desperate  deed 
Which  the  wildest  of  the  warriors 
Among  the  Wabanaki 
Has  ever  dared  to  do; 
For  he  went  down  to  the  river 
At  midnight  and  alone, 
And  sang  the  terrible  song 
Which  calls  the  Wiwilmekw, 
The  Demon  of  the  Worm, 
Even  to  devils  a  terror. 

Nil  n'wikwhna  Wiwilmekw 
Nil  n'wikwhna  chipin&kwsit 
Nit  besq  wesh'm'wit 
Nil  npechikinapin  nekiuoinrswelas 

11 1  call  on  the  Wiwilmekw, 
I  call  on  the  Terrible  One, 


WITCHCRAFT  LORE  263 

On  the  One  with  the  Horns. 
I  dare  him  to  appear  I  " 

It  came  in  all  its  horrors. 

Its  eyes  were  like  deep  red  fire. 

Its  horns  rose  sharp  and  high. 

It  asked  him,  what  he  would  have? 

He  answered  that  his  brother 

Had  lost  himself  in  madness. 

And  he  fain  would  cure  the  youth. 

''I  will  give  you  what  you  want," 
Answered  the  Wiwilmekw, 
"If  you  are  not  afraid." 

'•'I  have  no  fear  at  all," 

The  Indian  replied, 

''  Of  anything  that  lives." 

"  Hast  thou  no  fear  of  me?  " 
The  Demon  \Vorm  inquired. 

"No  more  of  thee  than  I 
Have  of  the  Michihant, 
Who  is  the  Devil  of  all." 

'*'  If  you  dare  take  me  by 
My  horns."  the  fiend  replied, 
"  And  scrape  them  with  your  knife, 
And  lay  the  scrapings  by, 
Then  you  may  have  your  wish." 


264  KUL6SKAP  THE  MASTER 


In  truth  this  Indian 

As  savage,  wild  and  brave, 

As  was  the  Devil  himself  ; 

He  had  great  need  indeed 

To  be  all  that  he  was; 

For  the  Wiwilmekw, 

Most  terrible  to  see, 

Grew  fiercer  than  before, 

Yet  the  man  drew  out  his  knife 

And  boldly  scraped  away, 

Until  the  Demon  said  : 

"Now  hold  I     You  have  enough." 

"  And  now  go  seek  your  camp, 

Put  half  the  scrapings  then 

Into  a  cup  half  full 

Of  water  from  the  spring, 

And  bid  your  brother  drink  I  " 

"And  with  the  other  half?" 

The  Indian  inquired. 

"  Keep  that  till  you  return, 

Then  give  it  to  the  girl 

Who  made  the  trouble  —  she 

Needs  medicine  as  well/' 

So  the  man  returned  to  camp 
And  made  his  brother  well. 
And  when  the  hunt  was  o'er 
They  turned  them  to  their  home. 

There  they  arrived  at  night; 
A  great  festivity 


WITCHCRAFT  LORE  265 


stirring  all  the  town. 
Torches  were  everywhere. 
And  everywhere  the  scent 
Of  niNkikwul  w'U-Jiihfifikil, 
Which  is  the  perfumed  grass 
Burning  intensely  sweet. 

The  dance  was  going  on, 
So,  many  were  athirst. 
And  this  the  hunter  knew, 
The  younger  of  the  pair; 
So  he  had  made  a  drink 
Cool,  and  with  honey  sweet, 
Fragrant  with  pleasant  herbs— 
A  dainty  drink  indeed— 
But,  mingled  with  it  all. 
There  lurked  a  subtle  life. 
The  powder  from  the  horn 
Of  the  Wiwilmekw. 
So  thirsty  was  the  witch 
As  she  from  dancing  came. 
So  warm  that,  when  the  youth 
Held  out  to  her  the  cup, 
She  seized  and  drank  it  dry 
All  without  giving  heed 
As  to  what  hand  had  held 
The  cool,  refreshing  draught; 
Then  turning  to  the  one 
Who  was  her  partner,  she 
Went  on  into  the  dance. 


She  seized  and  drank  it  dry 
All  without  Riving  heed 
As  to  what  hand  had  held 
The  cool,  refreshing  draught. 


WITCHCRAFT  LORE  267 


And  then  a  wondrous  thing 

Was  seen  by  all  therein  : 

For  lo  I  at  every  turn 

The  maiden  older  grew. 

One  year  for  every  round ; 

Beginning  as  a  girl 

In  all  her  freshest  youth 

She  at  the  lodge's  end, 

Seemed  fifty  years  of  age, 

And  still,  as  she  danced  on, 

Added  unto  her  age, 

Till  just  as  she  returned 

Unto  the  very  place 

Whence  she  had  come,  she  fell 

All  dead  upon  the  floor, 

A  little  dried-up  thing, 

A  wrinkled,  wizened  squaw, 

A  thing  of  the  last  old  age 

Or  of  a  hundred  years. 

There  is  another  Passamaquoddy  version  of  this 
poem  which  is  hardly  less  striking  in  its  ending.  The 
brother,  having  obtained  the  scrapings  of  the  horn, 
merely  touches  with  them  a  large  green  beech  tree  which 
becomes  dead  in  an  instant  and  then  falls  to  the  ground, 
actually  rotten  as  if  it  were  a  century  old.  And,  when 
the  same  powder  is  given  to  the  witch, 

She  grew  older  in  an  instant, 
She  became  very  old  indeed : 
A  pale  color  rippled 


2G8 


KUL6SKAP  THE  MASTER 


All  over  her  face.    She  fell, 
Looking  a  hundred  years, 
Dead  upon  the  floor. 
Shrivelled  and  dried  as  she  fell. 
Then  dropped  to  powder — uShe 
Will  trouble  you  no  more." 
Then  said  the  conjurer; 
''Her  dance  is  over  now." 


XIII 

A  TALE  OF  THE  RIVER-ELVES 
[Abenaki] 

NoHwat  Mamnlijamasak 
Udaiiton  kii'a'liiri  kd-odaiia-nci.* 

Long  ago  some  River-elves  were  living  near  our  town. 
These  Elves  would  always  work  at  night  along  the  river 

shore. 
And  fashion  little  wheels  of  clay  and  leave  them  on  the 

bank. 
When  these  small  cakes  of  clay  were  fresh  some  Indians 

there  were 
Who  learned  to  eat  them  and  to  take  great  pleasure  in 

their  taste. 
In  ancient  times— this  is  the  tale  which  oft  was  told 

to  me — 

An  Indian  and  squaw  were  out  afar  in  bark  canoe 
When  in  the  current's  swirling  waves  they  right  before 

them  saw 
A  wee  canoe  in  which  there  sat  two  children,  as  they 

thought. 
Now  these  were  hideous  River-elves,  and  when  they  had 

beheld 

The  Indians,  they  called  to  them  :     "  0  ye  of  fairer  face 
And  better  looks  go  back.''  and  then  tipped  over  their 

canoe, 
*  Lonj?  ago  the  River-elves  were  around  our  town. 


270 


KULOSKAP  THE  MASTER 


Which,  as  it  rolled,  the  Indians  perceived  to  be  of  stone, 
And    nevermore    thereafter    did    they   see    the   River- 
elves, 
Who  when  the  loud-voiced  Whites  had  settled  all  the 

country-side, 
Withdrew  far  up  the  rushing  stream  where  no   canoe 

may  pass 

Save  only  stone  ones.    Nor  again  did  ever  Indian  find 
Those  wheels  of  clay  which  he  of  old  so  dearly  loved  to 
eat.*  P. 

*  This  song  clearly  indicates  "earth-eating"  among  the  Indians.    It 
still  exists  among  negroes  in  the  United  States. 


PART  THIRD 

anti  ;jtttj3ccUani? 


LYRICS   AND    MISCELLANY 

i 

THE  SONG  OF  LAPPILATWAN,  THE  SINGER 
IN  THE  DUSK 

Pi'c.he  Lapp  Hat  wan  mechimiu-olamto 
Wtagwsiu-ut  msiu  sipsis.* 

Lappilatwan.  fair  tree-fungus, 
From  days  of  old, 
The  ever  good-natured, 
Of  all  the  birds  cousin. 
Dwelt  on  the  birch-tree ; 
All  the  birds  of  the  forest. 
Even  the  little  insects. 
Even  the  little  worms. 
Crawled  up  the  great  birch 
To  see  their  good  friend. 

Thus  always  at  sunset 
They  heard  him  singing : 
Lappilatwan 
Wappilatwan 

Wechkutonebit, 
"  Fair  tree-fungus. 

*  Long  ago,  Lappilatwan,  always  good-natured,  was  cousin  of  all  the 
birds.    These  lines  indicate  the  measure  to  which  the  whole  was  sung ; 
i.  e.,  they  are  a  "staff-rhyme." 
18 


274  KULOSKAP  THE  MASTER 

Fair  tree-fungus, 

Sits  with  mouth  open," 

The  signal  song 

Unto  all  wood  birds, 

Worms  and  insects, 

To  go  to  sleep; 

So  that  all  the  birds. 

Little  worms,  little  insects, 

When  they  heard 

Lappilatwan 

WappUatwan 

Knew  he  was  silent 

For  all  the  night 

There  where  he  hung 

In  the  cold  birch  tree, 

Cold,  rough  and  damp, 

All  night,  all  day  I 

All  through  the  year. 

But  when  the  day  dawns 

His  song  rings  again; 

L&ppU&twan 

Wechkutojiebit, 

"  Fair  tree-fungus 

Fair  tree-fungus 

Sits  with  mouth  open." 

Then  every  bird 

Every  small  insect, 

All  creeping  things 

Who  heard  his  song, 

Knew  there  was  coming 


LYRICS  AND  MISCELLANY  275 

A  beautiful  day : 

"Let  us  arise  I 

The  daylight  is  breaking  1 " 

They  rose  at  his  call. 

One  bright  fresh  morning, 

Lively  Sexkatu 

The  flying  squirrel 

Climbed  the  great  birch-tree, 

And  there  he  found 

Lappilatwan 

From  a  branch  hanging, 

And  he  thus  spoke; 

"Tell  me  how  long 

Have  you  dwelt  here?" 

"I  have  lived  in  this  tree 

Since  your  great  grandfather 

K'chi  K'nwtiuniti 

Was  born  on  that  cedar 

From  which  you  came 

Early  this  morning." 

"But  tell  me  truly, 
Lappilatwan, 
How  long  will  you 
Dwell  in  this  birch-tree?" 

"While  the  birch-tree 
Sends  forth  its  leaves, 
While  its  trunk  stands, 
I  will  dwell  in  its  branches." 


276  KULOSKAP  THE  MASTER 

Sexkatu  the  squirrel 
Wanted  that  birch-tree 
For  his  own  home  : 
He  would  be  nesting 
In  that  same  place. 
Thus  he  then  answered  : 
"You  have  been  here 
Long— and  far  too  long. 
It  is  time  for  you 
To  yield  to  another : 
Let  me  come  here  1  " 

Lappilatwan 
Answered  him  quietly  : 
"Noses,  'my  grandchild :' 
I  cannot  go  hence. 
If  I  should  do  so 
Birds  and  the  insects 
Could  not  hear  me  call. 
Could  not  hear  my  songs 
From  another  tree ; 
You,  who  are  so  clever. 
Far  quicker  than  I  am. 
You  can  make  your  home 
All  over  the  forest." 

"  You  must  go  I  "  said  Sexkatu, 
Then  he  gnawed  at  the  branch ; 
There  was  the  nest 
Of  the  Hamwesuk, 
Of  the  stinging  wasps, 


LYRICS  AND  MISCELLANY  _  277 

Who  came  swarming  out 

From  their  little  wigwam  ; 

More  than  a  hundred, 

Flew  at  Sex  ku  tfi 

Clung  to  his  back 

Madly  they  stung  him, 

Till  stunned  with  their  stinging 

Saucy  Sexkatii 

Fell  to  the  ground. 

Well  nigh  a-dying 

With  stings  and  with  bruises. 

Ere  long  the  news  spread. 
Soon  all  the  squirrels 
Said:  "  Sexktitmruk 


"Let  us  take  council." 

Red  squirrels,  gray  squirrels. 

Striped  squirrels,  flying  ones, 

Came  running  together, 

Then  they  cried  out  : 

"  Lappilatwan 

Must  leave  his  tree. 

And  if  it  may  be. 

Be  put  to  death  1  '' 

All  in  a  band 

They  went  to  the  birch-tree, 

Then  they  observed  that 

In  one  way  only 

Could  they  approach 


278  KULOSKAP  THE  MASTER 


vA        < 


, 


Lappflatwsn. 

Straight  up  the  trunk 
Not  many  together. 

The  news  spread  afar. 
Soon  there  came  flying 
The  wasps  and  the  hornets, 
The  bees  and  the  black  flies. 
The  angry  mosquitoes : 
Even  the  midges, 
The  little  Chessfiyek 
Came  to  the  rescue 
Of  Lappilatwan. 
The  chief  of  the  squirrels 
Gave  out  the  order  : 
"Let  the  battle  begin!" 
The  squirrels  rushed  onward 

They  rushed  to  the  birch-tree  : 

Yet  only  a  few 

At  once  together 

Could  climb  up  the  trunk : 

Musesaaqua,  the  horse-fly, 

Was  brave  in  that  battle. 

Mosquitoes  and  midges 

Like  gallant  warriors 


LYRICS  AND  MISCELLANY  279 


Rushed  on  the  squirrels. 

With  their  sharp  spears. 

Ere  the  first  squirrel 

Was  half-way  up  the  birch-tree, 

He  and  his  followers 

Fell  to  the  ground 

Wounded  and  dying. 

Lappilntwan 

High  up  on  the  birch-tree 

Saw  the  battle  rage. 

But  was  ever  silent, 

Silent  till  sunset; 

Then  his  loud  song 

Rang  through  the  forest : 

"  Lappilatwan 

Wecbkfiton6bit." 

"  Fair  tree-fungus 

Sits  with  mouth  open." 

Soon  as  they  heard  it 

All  of  the  warriors. 

Squirrels  and  insects 

Valiant  mosquitoes, 

Humble  hornets, 

Bold  bumble-bees, 

Wild  whizzing  wasps, 

Gallant  merry  midges 

Went  to  their  wigwams. 

Lappilatwan 

Had  faith  in  his  warriors: 


280  KULOSKAP  THE  MASTER 


Truly  he  trusted 

That  they  could  defend  him. 

When  in  the  morning 
They  heard  the  signal, 
The  song  of  awaking. 
Ring  from  the  birch-tree, 
The  mighty  armies 
Again  assembled; 
The  chiefs  held  council ; 
Thus  spoke  Sexkatu 
While  all  were  silent : 

"Listen,  oh  squirrels  1 

Last  night  in  dreaming 

This  was  revealed  to  me : 

If  in  the  battle 

One  of  your  warriors 

Can  touch  for  an  instant 

Lappilatwan 

Ever  so  lightly, 

Before  he  sings  us 

The  summons  to  sleep, 

Then  we  shall  conquer; 

Failing  to  touch  him 

Ere  we  hear  ringing 

'  Lappilatwan 

W&ppikttwan' 

We  are  defeated. 

Now  you  have  heard  me. 

On  to  the  birch-tree  1  " 


LYRICS  AND  MTSCFLLANY  281 

The  angry  flies 
Sharpen  their  spears; 
Dip  them  in  poison; 
Loud  was  their  buzz  I 

As  they  went  to  battle, 
Terrible  slaughter 
Followed  their  onrush; 
Desperate  squirrels 
Heedless  of  death 
Clung  to  the  birch-tree 
Winged  warriors 
By  many  thousands 
Swarmed  on  the  foe; 
Many  a  horse-fly 
Beheld  no  more 
His  wife  and  children; 
Many  a  hornet 
Sat  no  more 

By  the  fire  of  his  wigwam ; 
The  dying  bumble-bee 
Chanted  his  death  song. 

Dire  was  the  slaughter, 
Full  thrice  greater 
Than  on  the  first  day; 
Still  they  rushed  onward, 
Fiercer  for  battle. 
Giving  no  heed 
That  the  day  was  ending; 
Never  observing 


282  KULdSKAP  THE  MASTER 

The  sun  down-sinking, 
When  over  the  forest 
Rang  loud  the  summons: 
"  Lappilatwsui 
Wappil&tw&n." 

All  was  over. 
High  on  the  birch-tree 
Untouched  by  a  fceman— 
Sat  the  watchman— 
The  flies  were  victorious ! 

This  poem  is  like  Homer's  Batrachomyomachia,  the 
battle  of  the  frogs  and  mice,  as  sung  by  some  Icelandic 
bard.  The  humor  is  as  Greek  as  the  form  is  Norse. 

L. 


II 

THE  STORY  OF  NIPON  THE  SUMMER 

[Passama  q  noddy] 

Pi'clie  weligit  fpit 
Liwilia  Nipon 
Metchimiu  wikox 
Kwihio  kizosek.* 

In  the  far  old  time 
Lived  near  the  sun 
A  beautiful  woman, 
Nipon  her  name. 
Green  were  her  garments 
All  of  fresh  leaves. 
And  with  green  leaves 
And  beautiful  flowers 
She  covered  her  wigwam. 

She  had  a  grandmother, 
K'mnwun.  the  rain, 
Who  dwelt  far  away. 
But  when  she  came 
To  visit  her  grandchild 
One  thing  she  ever 
Said  ere  she  left  her: 
"  One  thing  I  bid  thee 
With  hardest  warning, 
To  one  thing  I  bind  thee 
Long  ago  a  fair  woman  named  Nipou  always  lived  near  the  sun. 


284  KUL6SKAP  THE  MASTER 

With  a  strong  will : 

Look  that  thou  never 

Seek  in  thy  wandering 

The  Latogwesnuk, 

The  land  of  the  North  : 

For  there  dwells  Pun, 

Pun,  the  winter; 

A  deadly  foe 

Thou  wilt  surely  h'nd  him. 

Should  thy  feet  fall 

In  the  La'togwesnuk 

Thy  beauty  will  leave  thee, 

Thy  green  dress  fade. 

Hair  turning  gray 

Thy  strength  become  weakness." 

Little  heed 

And  scant  attention 

Gave  Nip  on 

To  K'mewun,  the  rain. 

One  fair  morning 

She  sat  by  her  wigwam 

In  the  bright  sunshine. 

And  looking  afar 

At  the  Latogwesnuk 

All  that  she  saw 

Seemed  strangely  lovely 

As  if  enchanted. 

No  human  being 

Was  in  the  Northland, 


LYRICS  AND  MISCELLANY  285 

But  o'er  it  all 
Was  beautiful  sunshine; 
There  she  beheld 
At  a  long  distance 
A  wonderful  land  : 
Broad  shining  lakes, 
High  blue  mountains. 
Bright  rolling  rivers 
All  strange  and  sweet. 
Something  came  over  her. 
She  knew  not  what ; 
A  dream  or  a  voice; 
There  was  no  help. 
She  must  rise  and  go. 
Must  go  to  the  land 
Of  La  togwesnuk 
Unto  the  Northland. 

Up  rose  Nipon 

Unto  the  North 

Wending  her  way. 

When  she  heard  a  voice, 

The  voice  of  the  Rain 

(Though  she  could  not  see  her), 

K'mewun.  a-wailing : 

"Bide,  my  daughter  I 

If  thou  goest 

Unto  the  Northland 

Pun  the  winter 

Will  surely  kill  thee  I  " 

She  heard  nothing 


286  KULOSKAP  THE  MASTER 

Of  all  the  warning, 
She  could  not  stay 
For  a  spell  was  on  her; 
Ever  onward 
She  went  to  the  North. 

For  many  days, 

For  many  moons, 

Still  the  sun  shone, 

Still  she  saw 

The  beautiful  country 

Of  mountains  and  rivers, 

Until  one  day 

Nipon  noted 

That  as  she  followed, 

The  land  went  onward, 

And  as  she  travelled, 

It  travelled  before  her. 

All  around  her 

Was  nothing  but  sunshine. 

Stopping  a  little 

To  think  of  the  wonder, 

She  heard  a  whisper, 

The  voice  of  the  Rain : 

"Stay,  my  daughter!" 

It  made  her  wilful, 

She  still  went  onward; 

On  to  the  North. 

Still  the  far  country 
Went  on  before  her. 
And  something  she  never 


LYRICS  AND  MISCELLANY 


287 


Had  known  came  o'er  her — 

She  felt  the  cold  1 

An  unseen  power 

Now  drove  her  onward; 

Will  had  departed. 

Still  the  mountains 


Went  on  before  her; 
The  green  leaves 
Of  her  beautiful  garment 
Grew  yellow  and  faded, 
And  were  blown  away 
By  the  grim  wind ; 
Her  long  hair    • 
Turned  gray  and  white; 


288 KULOSKAP  THE  MASTER 

The  sun  grew  dim 
And  then  shone  no  more; 
She  was  very  weak ; 
The  beautiful  mountains 
Were  heaps  of  snow; 
The  beautiful  rivers 
And  lakes  were  of  ice — 
All  in  the  North. 

K'mewun,  the  Rain, 

Was  sad  in  her  soul. 

She  looked  afar 

No  smoke  was  rising 

From  Nipon's  wigwam  : 

''She  has  not  returned,' 

Said  the  Rain-mother, 

So  in  her  fear 

She  went  to  the  wigwam. 

All  was  silent, 

The  boughs  and  the  flowers 

Which  covered  the  wigwam 

Were  yellow  and  faded  : 

"My  child  1— my  child  1 

Thou  art  caught  at  last 

By  the  icy  'Ptin, 

By  the  wicked  winter  I 

Afar  in  the  North." 

Straight  she  called  for 
Her  bravest  warriors. 


LYRICS  AND  MISCELLANY  289 

The  ever-unseen. 

These  were  their  names  : 

Saunesen  the  south  wind, 

Wchipi  the  east  wind, 

With  Senusoktun 

The  warming  breeze. 

Quickly  she  cried  : 

"  Hasten  away 

To  the  La'togwesuuk, 

Fight  like  heroes, 

Use  all  your  power 

To  rescue  NTpon 

From  Pun.  the  winter, 

Fly  to  the  North  1  " 

The  wind  warriors. 

The  unseen  by  man, 

Flew  like  lightning 

On  their  long  journey. 

As  they  entered 

The  La'togwesnuk 

Pun  the  winter 

Felt  ill  at  ease; 

He  called  his  chieftains  : 

(Jreat  La'togwtein 

The  terrible  north  wind. 

And  the  wild  north-wester, 

The  chill  north-east  wind. 

With  all  the  frosts 

Sleet-spirits,  enow-spirits, 
19 


290  KULOSKAP  THE  MASTER 

And  every  child 

Of  the  killing  cold 

Who  dwell  in  the  North. 

"Fly!"  he  cried, 

"For  our  foes  are  coming! 

Up  from  the  Southland, 

The  home  of  Summer  I  " 

Even  as  he  spoke 

The  sweat  dropped  from  him 

His  face  grew  thin, 

His  feet  seemed  smaller : 

"I  feel  them  coming  I 

Fly  to  the  battle!" 

The  mighty  wind-giants 
Flew  to  the  fight, 
Great  snow-flakes 
And  heavy  hail-stones 
Met  and  melted 
With  the  great  rain-drop^ ; 
Winds  were  loud  roaring, 
Thunder  pealing, 
Tempest  fighting  tempest, 
Storm  against  storm; 
The  drops  of  sweat 
Grew  ever  bigger 
On  Pun's  cheeks; 
On  Nipon's  head 
The  hair  grew  whiter; 
Louder  and  louder 


LYRICS  AND  MISCELLANY 291 

The  winds  were  blowing, 
Snow  was  falling. 
Thicker  and  thicker. 
But  the  driving  rain 
And  the  mild  south  winds 
Were  ever  warmer 
And  bigger  the  drops 
Grew  on  Pun's  face; 
His  strength  had  left  him. 
Down  he  fell 
And  in  his  falling 
A  leg  was  broken : 

"Lo,  I  must  perish 

If  this  lasts  longer, 

Set  Nipon  free  1 

She  it  is 

Who  has  brought  this  trouble 

And  made  this  battle. 

By  my  own  prisoner 

I  have  been  conquered. 

Set  Nipon  free  1 " 

At  the  word  spoken. 
Even  in  the  instant, 
The  winds  were  silent. 
Snow  and  rain  ceased. 
Turning  her  back 
To  the  LaHogwesnuk 
And  Pun  the  winter, 
Weary  Nipon 


292  KUL&SKAP  THE  MASTER 


Set  out  on  her  journey. 

Old  she  was,  old 

As  she  bore  from  the  North 

In  her  white  hair 

The  hue  of  its  snows. 

In  her  tottering  weakness 

Its  chilling  frosts. 

Many  moons  passed, 

Still  she  travelled ; 

The  sun  grew  warmer, 

Days  and  shadows 

Were  ever  longer; 

The  air  was  softer; 

Greener  and  greener 

Grew  the  mountains; 

Freer  from  ice 

Rivers  were  rushing; 

Lakes  were  shining 

In  the  sunlight; 

Flowers  were  unfolding 

To  the  warm  breezes. 

Weary  Nipon 
Was  weary  no  longer; 
Her  heart  grew  lighter, 
Her  hair  grew  darker, 
Her  face  was  fairer. 
Brighter  and  younger, 
Thus  becoming 
All  she  had  been 
In  her  early  beauty. 


LYRICS  AND  MISCELLANY  293 

Then  the  butterflies 

Knew  her  again. 

And  fluttered  round  her. 

And  all  the  flowers 

Greeted  with  perfume 

In  scent-voices 

As  she  went  past. 

On  she  went 

To  the  grandmother's  wigwam. 

To  old  K'mewun. 

As  she  drew  near 

The  clouds  grew  thicker; 

Rain-winds  were  blowing. 

Rain-drops  falling. 

Showers  pelting. 

Torrents  pouring. 

Thunder  roaring  round : 

Still  she  went  on. 

Her  path  lit 

By  wild  lightning. 

Till  in  the  midst 

Where  the  clouds  were  darkest 

She  found  the  wigwam 

And  entered  the  door. 

There  as  if  dying 

Lay  K'mewun 

The  ancient  Rain-mother. 

Weaker  and  older. 

And  worn  and  weary. 


294  KUL6SKAP  THE  MASTER 

"  Thou,  my  daughter  1  " 

She  said  to  Nipon, 

"Hast  well-nigh  killed  me ! 

By  disobedience 

Thou  hast  brought  suffering 

On  me  and  all  things. 

But  for  my  battle 

With  Pun  the  winter 

All  life  had  perished  : 

Never  again  though, 

While  life  is  in  me 

Can  I  venture 

On  such  a  struggle  I 

Be  this  thy  warning  I 

Else  will  Pun, 

The  cruel  winter, 

Conquer  all  things 

And  ice  and  snow 

For  ever  and  ever 

Cover  the  world." 


Ill 
THE  SCARLET  TANAGER  AND  THE  LEAF 

[  Passama  quoddy] 
Piche  j/ut  k'chi  wachok  nit  wigit  welitatsit  mipis.* 

the  earliest  time  on  the  great 
est  mountain 
Lived    merry    Mipis.  the    Little 

Leaf; 

When  spring  is  coming  and  sun 
light  is  shining 
He   climbs    a  tree,  and  there, 

all  summer. 

Dressed  in  green  he  rocks  in  the  branches, 
Listens  all  day  to  the  birds  and  the  breezes, 
And  goes  to  sleep  to  the  song  of  the  owl. 

When  fall  is  coming  and  days  are  shorter, 
MTpis  dresses  himself  in  scarlet; 
Glad  and  gay  in  the  Indian  Summer; 
But  as  the  nights  grow  cold  and  longer, 
He  puts  on  a  coat  of  brown  or  yellow, 
Curls  himself  up  like  a  bear  for  winter, 
Lets  go  his  hold  and  falls  to  the  ground; 
There  he  sleeps,  all  under  the  snow-drift 
Till  he  hears  in  the  spring  the  blue-bird  calling, 
*Long  ago  on  the  big  mountain  lived  the  happy  little  leaf. 


296  KUL6SKAP  THE  MASTER 

And  the  stream  fighting  its  enemy  ice — 
Carrying  proudly  in  pieces  as  prisoners 
The  foe  which  kept  it  a  frozen  captive, 
All  the  winter  under  its  wigwam. 
Then  little  Mipis,  the  Leaf,  awaking, 
Dresses  in  green  and  climbs  in  the  sunshine, 
Up  through  a  tree,  and  upon  the  branches, 
Lives  as  he  did  the  summer  before. 

Merry  MTpis  on  a  bright  May  morning 

Was  stretching  himself  in  the  warm  sunshine 

When  he  heard  afar  a  wonderful  music, 

A  sound  like  a  flute  and  the  voice  of  a  maiden, 

Rippling  melodies  melting  in  one. 

Never  before  had  he  heard  such  singing ; 

Then  looking  up  he  beheld  before  him 

A  beautiful  merry  little  bird -girl, 

Dressed  in  garments  of  brilliant  scarlet. 

Just  like  his  own  in  the  Indian  Summer. 

"O  fairest  of  small  birds  1 "  said  merry  MTpis; 

"Who  are  you,  and  what  is  your  name?" 

Thus  she  answered:    "I  am  Squ'tes : 

The  Little  Fire.    When  I  fly  in  the  forest 

And  meet  in  my  way  a  bar  of  sunshine, 

I  look  as  I  enter  and  leave  the  shadow 

Like  a  red  flame  which  leaps  up  in  darkness, 

And  then  falls  asleep  in  the  night  again. 

I  have  lived  in  the  deep  green  forest, 

Even  as  you  have,  for  many  ages, 

Singing  my  songs  to  K'musoms'n 


LYRICS  AND  MISCELLANY  297 

Unto  our  Father  the  mighty  mountain. 
And  because  he  well  loved  my  music. 
For  a  reward  he  sent  me  hither 
To  seek  a  youth  whose  name  is  MTpis. 
Whom  he  wills  that  I  should  wed. 
And  as  I  think,  and  hope  as  I  think  it. 
You  are  truly  the  one  whom  I  seek." 

Little  Leaf  listened  in  silence 

Being  by  nature  very  cunning. 

Trained  to  suspicion  from  his  childhood; 

Thus  his  grandmother  ever  taught  him  : 

"My  child— beware  of  all  living  creatures. 

Even  the  very  smallest  insect 

May  eat  your  life  out.    A  worm  so  little 

That  it  can  pass  through  the  prick  of  a  needle 

Even  as  a  rabbit  runs  through  a  valley. 

Or  as  a  fish  swims  free  up  a  river. 

May  cut  your  stem  or  blight  your  beauty; 

Anything  living  may  be  your  death." 

So  to  Squ'tes.  MTpis  listened. 
Charmed  with  her  beauty  yet  still  mistrusting. 
Liking  her  look  yet  deeply  doubting. 
Wondering  whether  this  lovely  creature 
Was  truly  a  friend  or  a  false-hearted  foe. 

Beautiful  Squ'tes.  never  heeding 
What  the  Leaf  thought,  began  to  warble; 
Pouring  out  in  the  pleasant  sunshine 
Her  morning  song.    As  Mipis  listened 


298  KUL6SKAP  THE  MASTER 


To  the  melodious  trill,  he  melted ; 
For  the  sweet  tune  filled  all  the  forest, 
Every  leaf  on  the  tree  was  listening. 
Branches  were  waving  in  keeping  cadence, 
Even  the  busy  ants  stopped  running. 
The  butterfly  sat  on  a  flower  to  hear; 
And  as  the  music  grew  tender  and  stronger, 
And  as  in  one  long  soft  note  it  ended. 
Little  Leaf  said  to  her :     "  Be  my  own  I  " 

So  in  the  greenwood  they  lived  together; 

Other  singers  often  assembled. 

Other  birds  were  often  about  them. 

Coming  to  see  the  beautiful  stranger, 

Longing  to  try  with  hers  their  voices, 

But  at  every  trial  the  Little  Fire 

Flew  in  her  melody  far  above  them. 

Even  as  she  went  beyond  them  in  beauty. 

One  morning  Squ'tes  sang  to  the  Leaf : 

"Let  us  go  and  visit  K'musoms'n 

Our  mighty  grandfather— the  Mountain  : 

He  made  us  happy— let  us  thank  him  I  " 

So  the  little  Squ'tes  and  MTpis 

Went  like  a  flame  through  the  shades  of  the  forest. 

Till  they  came  to  the  cave  of  the  grandsire. 

Glad  the  grandfather  was  when  he  saw  them  I 

Thus  he  spoke  unto  them— "  Nosesnk! 

Grandchildren  I    Heed  well  what  I  tell  you  I 

While  you  live  never  leave  the  mountain  I 

While  you  are  here  you  are  always  in  safety : 


LYRICS  AND  MISCELLANY  299 

But  when  away  from  it.  ever  in  danger 

From  one  who  is  ever  seeking  to  kill  you  : 

The  little  Indian  boy  Monimques, 

Who,  armed  with  a  terrible  bow  and  arrows, 

Shoots  all  the  little  birds  of  the  forest, 

And  carries  them  home  to  old  Monimques. 

Who  roasts  them  all  in  the  fire  and  eats  them. 

Even  worse  is  another  foeman, 

A  dreadful  little  boy  who  is  flying 

All  the  time  over  rivers  and  valleys, 

Aplasemwesit,  the  Little  Whirlwind, 

Who  never  rests.    He  is  always  trying 

To  blow  the  leaves  away  from  the  branches. 

And  drives  them  headlong,  in  flocks  together, 

To  his  grandfather  the  terrible  Tempest. 

The  great  wild  Whirlwind  who  kills  them  all." 

Taking  the  Leaf  in  her  bill,  the  Red  Bird 
Flew  through  the  forest  among  the  branches 
To  the  great  tree  which  grew  secluded 
In  the  safest  place  in  all  the  mountain. 
On  its  topmost  branch  they  built  a  wigwam; 
Bad  little  Indians  never  came  near  them 
Hunting  for  birds  with  their  bows  and  arrows, 
Nor  the  wicked  whirlwind  looking  for  leaves. 
There  they  lived  and  were  perfectly  happy, 
Nothing  but  kind  words  passed  between  them, 
Only  kind  words  and  favorite  songs.* 

*In  the  original  Indian-English  version  this  line  is  given  ns— "Only 
kind  words  and  popular  songs." 


300  KULOSKAP  THE  MASTER 

Leaves  like  men  are  never  contented, 

When  all's  for  the  best  they  never  know  it ; 

So  it  came  to  pass  that  MTpis  one  morning 

Saw  far  away  in  the  pleasant  sunlight 

A  land  of  beautiful  lakes  and  mountains. 

Lovelier  far  than  the  place  they  lived  in ; 

And  felt  in  his  heart  an  earnest  longing 

To  wander  away.    So  he  said  to  the  Red  Bird 

"  Look,  my  dear,  at  that  beautiful  country  1 

There  we  are  sure  to  be  perfectly  happy : 

I  can  no  longer  live  here  on  the  mountain  I  " 

Taking  the  Leaf  in  her  little  bill. 

The  Red  Bird  flew  over  rock  and  river. 

Till  she  came  to  the  beautiful  country ; 

Again  on  a  tree  they  built  their  wigwam, 

And  Squ  tes  sat  and  sang  on  the  branches : 

The  little  Indian  boy  Monimques 

Never  had  heard  such  beautiful  singing. 

Never  beheld  such  wonderful  feathers; 

Amazed  he  stood  for  a  while  and  listened. 

Then  bending  his  bow  let  fly  an  arrow. 

Down  fell  the  Red  Bird,  sorely  wounded. 

And  proud  of  his  prey  the  boy  ran  homeward. 

Then  another  foe  came  rushing  after. 

Aplasemwesit  the  Little  Whirlwind, 

Seeing  the  Red  Leaf  soon  he  seized  it. 

Took  it  in  triumph  unto  his  grandsire 

The  mighty  Storm;  when  the  chief  beheld  it. 

"This,"  he  said,  "is  no  common  capture. 


LYRICS  AND  MISCELLANY  301 

This  is  the  Leaf  of  the  Leaves,  my  grandson  I 
He  shall  not  die.    I  will  keep  him  a  prisoner : 
He  has  come  from    afar.      We    must    guard    him 
with  care." 

Greatly  the  Storm  Chief  fears  the  Mountain 
Who  stops  the  wind  in  its  wildest  flight. 
That  night  there  came  a  dream  to  K'niusoms'ii 
And    he    learned   that    the    Leaf  had   been    taken 

prisoner, 

By  Aplasemwesit  and  kept  as  captive. 
Waking  in  anger  he  called  to  his  son  : 
"  Go  to  the  chief  of  the  storms  and  tell  him 
To  send  me  the  Leaf  I"    His  son  departed 
And  when  he  came  to  the  mighty  Whirlwind 
Said  :  "  Give  me  the  Leaf  I    Else,  ere  the  evening 
All  of  our  tribe  will  be  on  the  war  path." 
Gladly  the  Whirlwind  gave  up  his  captive. 
And  the  son  of  the  Mountain  carried  him  home. 

Soon  the  Leaf  was  safe  in  his  wigwam 
On  the  great  tree.    He  lived  in  sorrow. 
And  when  the  notes  of  a  bird  came  ringing 
Out  of  the  forest,  his  grief  was  greater; 
His  life  was  gone  with  the  Little  Fire, 
And  the  fire  of  his  life  was  all  in  ashes. 

Thus  it  fared  with  the  beautiful  Red  Bird ; 
When  the  old  Monimques  beheld  her. 
Long  he  was  silent,  then  said  :     "My  grandson  I 
This  is  truly  no  common  capture ! 


302  KULOSKAP  THE  MASTER 

Well  it  is  that  thou  didst  not  kill  it  I 
Let  the  bird  live  in  peace  in  our  wigwam  I 
But  take  good  care  lest  it  escape  1  " 

Day  after  day  the  Eed  Bird  grew  better 

And  soon  her  color  was  as  bright  as  ever. 

Until  one  morning  when  least  expected. 

Her  voice  broke  forth  like  a  brook  into  sunshine. 

These  were  her  words:     "Could  the  Wind  but  hear 

me, 

I  should  not  long  be  kept  a  captive, 
Soon  he  would  carry  the  news  to  the  Mountain  I 
Soon  the  Mountain  would  send  a  warrior, 
Soon  the  warrior  would  give  me  freedom  1 
Soon  I  should  be  with  the  Leaf  again  1  " 

As  the  old  Monimques  heard  her 'singing: 
His  heart  at  the  words  grew  weak  with  fear  : 
"Truly  it  was  a  bad  beginning 
That  ever  my  grandson  shot  this  singer, 
And  truly,  'twould  have  a  woful  ending, 
If  the  Mountain  should  learn  she  is  here  I 
It  is  madness  to  keep  her  a  captive, 
But  certain  death  if  we  let  her  go  free  I  " 

While  he  thought  it  over  his  grandson  returned 

Bringing  a  burden  of  birds  of  the  forest, 

And  little  singers  who  live  by  the  rivers  : 

And    when   they  were   cooked,    and   the    chief  had 

eaten. 
Down  by  the  fire  he  lay  on  a  bear  skin, 


LYRICS  AND  MISCELLANY  303 

Smoking  himself  into  silent  sleep. 

The  door  was  closed,  nor  was  there  a  crevice 

Through  which  the  Red  Bird  could  creep  to  freedom 

When  all  at  once  she  thought  of  the  opening 

Through  which  the  smoke  from  the  fire  ascended 

Ever  upward  so  densely  pouring 

Nobody  deemed  she  would  dare  to  pass  it. 

As  the  head  of  Monimques  drooped  on  his  shoulder 

And  as  the  pipe  stem  dropped  from  his  fingers 

And  as  the  little  W'nag'meswuk 

The  tiny  fairies  who  tap  the  eyelids. 

Soothed  him  into  deepest  slumber. 

Softly  the  Red  Bird  rose  and  taking 

A  birchen  bucket,  filled  it  with  water. 

Dipping  her  wing  in  the  water  she  sprayed  it 

Little  by  little  upon  the  fire; 

Little  by  little  the  fire,  like  Monimques 

Sunk  to  sleep,  and  the  bright  red  flame 

Lay  down  to  rest  in  the  dull  gray  ashes. 

Out  of  the  smoke-hole,  in  careful  silence 

Flitted  Squ'tes.  and  when  far  from  the  wigwam, 

In  the  fresh  air  and  the  beautiful  sunshine, 

Heard  other  song-birds  far  beneath  her. 

As  she  went  flying  over  the  forest. 

Leaving  death  behind,  with  love  before  her, 

She  had  never  been  half  so  happy. 

And  what  was  her  joy  when  she  reached  the  mountain 

And  saw  from  afar  on  the  great  tree  rising 

A  bright  Red  Leaf  which  shone  in  the  sunset; 


304  KULOSKAP  THE  MASTER 

Straight  was  her  flight  as  that  of  an  arrow, 

Fast  as  an  arrow,  when  she  beheld  him. 

And  the  Red  Leaf  leapt  as  if  sinit  by  an  arrow. 

When  all  in  an  instant  her  arms  were  round  him. 

Then  without  an  instant's  warning 

All  his  darkness  was  turned  to  daylight. 

And  the  Red  Wing  burst  into  tears  of  rapture. 

It  was  long  ago.  even  in  the  morning 

Of  the  first  moons  that  this  all  happened ; 

Trees  had  not  mouldered  as  yet  in  the  valleys. 

To  the  cold  depths  of  many  a  river 

Fishes  as  yet  had  not  found  their  way. 

And  all  the  secret  roads  of  the  forest 

Had  not  been  learned  by  the  bear  or  woodchuck; 

But  even  then  the  Squ'tes  and  Mlpis 

Lived  all  the  summer  upon  the  mountain. 

Sung  in  its  shadows  and  shone  in  the  sunshine 

Still  as  of  yore  they  are  singing  and  shining ; 

And  so  it  will  be  while  the  mountain  is  there.        1 


V 
THE  BLIND  BOY 

A  VERY  OLD  SONG 

[  Passa  mn  q  noddy'} 

Nit  nckc  cpit  p'l'r/ie  niticcchi  motskcxits 
Poxknniknikok  mcchincchik  ctli-poxk'not.* 

There  was  a  woman,  long,  long  ago, 

She  came  out  of  a  pit 

In  which  dead  people  were  buried; 

She  made  her  home  in  a  tree; 

She  was  dressed  in  leaves; 

All  long,  long  ago. 

When  she  walked  among  the  dry  leaves, 

Her  feet  were  so  covered 

That  they  could  not  be  seen ; 

She  walked  in  the  woods 

Singing  all  the  time : 

''I  want  company  :  I  am  lonesome !  " 

All  long,  long  ago  1 

From  afar  o'er  the  lakes  and  mountains 
A  wild  man  heard  her  cry ; 
He  came  to  her.  she  saw  him. 
Saw  him  and  was  afraid ; 
She  tried  to  flee  away. 

*  Long  ago  there  was  a  woman  who  caine  out  of  a  pit  where  dead 
people  are  buried. 
20 


306  KULOSKAP  THE  MASTER 

For  he  was  clothed  with  the  rainbow. 

Color  and  light  were  his  garments. 

She  ran  and  he  pursued  her. 

Pursued  her  rapidly, 

Unto  the  foot  of  a  mountain. 

He  spoke  in  a  strange  language. 

She  could  not  understand  him. 

He  would  make  her  tell  where  she  dwelt. 

They  married  and  had  two  children 

One  of  them  was  a  boy, 

A  boy  who  was  blind  from  his  birth. 

But  he  frightened  his  mother  by  his  sight; 

He  could  tell  her  what  was  coining : 

What  was  coming  from  afar. 

What  was  near  he  could  not  see. 

He  could  see  the  bear  and  moose, 

Far  away  beyond  the  mountains; 

He  could  see  through  everything. 

The  father  was  a  great  being, 

He  was  a  mighty  hunter; 

His  wife  had  magic  gifts. 

A  boy  was  born  to  them 

Alas,  the  boy  was  blind  1 

In  time  his  sight  returned, 

He  said  that  he  could  see. 

The  mother  did  not  believe  it, 

She  thought  it  was  magic  sight. 

So  one  day  she  bade  her  husband 

Put  on  him  certain  things 


LYRICS  AND  MISCELLANY  307 

Which  no  one  could  behold 
Who  saw  them  not  with  eyes 
As  every  one  could  see  them. 
And  then  she  asked  the  boy 
"What  is  it  that  your  father 
Uses  to  pull  his  sled?" 
Promptly  the  child  replied 
''The  rainbow/'    Then  she  said  : 
"What  has  he  for  a  bow-string?" 
To  which  his  answer  was 
''It  is  Ketaksuwau't 
That  is  the  Spirits'  Road  " 
(Meaning  the  Milky  Way). 
Yet  once  more  she  inquired  : 
"What  has  he  on  his  sled?" 
"A  beaver,"  he  replied; 
She  knew  that  he  could  see. 

It  would  appear  from  collateral  indications  of  other 
songs  in  different  tribes  that  this  song  is  of  very  great 
antiquity.  The  first  portion  of  it  was  chanted  to  Mrs. 
W.  Wallace  Brown  by  an  old  Indian  woman;  the  re 
mainder  was  recovered  from  the  Passamaquoddy  Thomas 
Josephs  or  Tamaquah.  There  appears  to  be  in  the 
myth,  for  such  it  undoubtedly  is.  a  refinement  of  philo 
sophic  or  theosophic  speculation.  This  is  shown  in  the 
conception  of  the  young  magician,  or  poet,  so  gifted 
though  blind  that  his  mother  could  not  determine 
whether  he  saw  all  things  by  clairvoyance  or  natural 
vision.  L. 


V 
PASSAMAQUODDY   LOVE   SONG 

ORIGINAL    TEXT 

Anigowanotenu  I 
Boski  ktlabin  elrai  nelemwik 
Elmi  papkeyik;  boski  ktlabin, 
Anigowanotenu  I 

Neket  mpesel  etli-nemiotyikw. 
Etuchi  wlinakwben  sebayi  sibuk; 
Etuchi  wli  baquasketen. 
K'machtina  nolithasiben. 
Mechinoltena  keppitham'l. 
Anigowanotenu ! 

Boski  ktlabin  elmi  nelemwik 
Elmi  papkeyik;  boski  ktlabiu, 
Anigowanotenu  I 

Negetlo  he  eli-alnisukmekwben 
Sibayi  guspenik 

Etuchi  welanakwsititben  wuchowek 
He  eli-machip  klamisken  inipfeel. 
Anigowanotenu  I 

Anigowanotenu  I 

Nittloch    apch     eli-alnisuknukw    tan    etuch 
apachyaie ; 


V 
PASSAMAQUODDY  LOVE  SONG 

Anigowanotenu  I 

Oft  these  lonely  days  thou  look'st 

On  beauteous  river  and  down  shining  stream. 

Oft  thou  look'st  and  sighest  deep, 

Anigowanotenu  I 

With  me  thy  lover  by  thy  side 
How  fair  that  stream  did  bubble  on  I 
How  lovely  was  the  silver  moon  1 
Thy  heart  now  tells  thee  of  that  joy. 
E'en  unto  death  I  think  of  thee. 
Anigowanotenu  I 

Oft  these  lonely  days  thou  look'st 
On  beauteous  river  and  down  shining  stream. 
Oft  thou  look'st  and  sighest  deep. 
Anigowanotenu  ! 

When  we  in  birch  canoe  did  glide 
Together  on  that  glistening  lake. 
How  fair  the  hills  and  how  we  watched 
The  w/  leaves  whirling  in  the  breeze. 
Anigowanotenu  I 

Anigowanotenu  1 

We'll  rove  once  more  in  bark  canoe 


310 


KULOSKAP  THE  MASTER 


Tan  etuch  boski  p'kesik  mipisel 

Yut  pemden  nit  k'tlaskuyin. 

Anigowanotenu  I 

Boski  k'tlabin  elini  nelemwik 

Elmi  papkeyik ; 

Bonki  k'tlabin, 

Anigowanotenu  I 


LYRICS  AND  MISCELLANY 


311 


And  watch  the  given  leaves  swirl  on  high 

When  spring  smiles  on  the  mountain  tops. 

Anigowanotenu  1 

Oft  these  lonely  days  thou  look'st 

On  beauteous  river  and  down  shining  stream. 

Oft  thou  look'st  and  sighest  deep. 

Anigowanotenii  1  P. 


VI 

THE  SONG  OF  THE  STARS 
[Pass&m&quoddy 


Nilun  pesazmuk  elintaquik. 
Nt'lintotebin  k'pesauklieninA^onok. 
Nilun  sipsizuk  squ  tek  ; 
K'p'mitoiapon  pissokiqs 
K'pesaukhenmagon  pesazum. 
K't'lintoanen  Tint  niwesquok  ; 
Otaut  K'chi-Niwesq 
Koitchimkononnoak     nohowok    katon- 

ke  win  oak, 
Nosokoat  moinial 
Nit  mesq  tepnaskwiewis 
Mesq  katonketitiq 
Ketlapinen  pemtenikek 
Yot  lint  oak'  n  pemtenikek. 


VI 
THE  SONG  OF  THE  STARS 

We  are  the  stars  which  sing. 

We  sing  with  our  light. 

We  are  the  birds  of  fire 

We  fly  across  the  heaven. 

Our  light  is  a  star. 

We  make  a  road  for  Spirits, 

A  road  for  the  Great  Spirit. 

Among  us  are  three  hunters 

Who  chase  a  bear : 

There  never  was  a  time 

When  they  were  not  hunting; 

We  look  down  on  the  mountains. 

This  is  the  Song  of  the  mountains. 

L.  &  P. 


VII 
HOW   THE   INDIANS    LOST    THEIR    POWER 

[Penobscot] 

Uakichinwi  pilskwewiH  muiso  Ktatnok 
Naga  kamach  okiwachitahasin.* 

All  of  the  olden  time ! 
Once  as  an  Indian  girl 
Was  gathering  blue-berries, 
On  Mount  Katahdin's  side, 
She  felt  a  strange  loneliness, 
And  said  unto  herself: 
"I  would  that  I  were  wed 
Unto  some  brave  great  man  1 " 
And,  seeing  the  great  mount 
In  glory  rising  high 
E'en  as  'twere  to  heaven 
(White  the  red  sunlight  shone 
Upon  the  very  head), 
She  said  :  "  A  man  indeed, 
Like  great  Katahdin  there  I 
High  rising  over  all, 
That  were  the  man  for  me." 
This  she  was  heard  to  say 
Ere  she  went  further  on 
Up  to  the  mountain  top- 
Three  years  then  passed  away 

*  Long  ago  an  Indian  girl  was  walking  on  Katabdin  and  she  felt  very 
lonesome. 


LYRICS  AND  MISCELLANY  315 


Ere  she  was  seen  again. 
And  then  when  she  returned 
'Twas  with  a  charming  child. 
The  fairest  in  the  land ; 
Only  one  thing  was  strange : 
His  eyebrows  were  of  stone. 

She  had  been  wed  in  truth, 
To  Mount  Katahdin's  self; 
The  Spirit  of  the  Mount 
Had  ta'en  her  to  himself. 
And  when  she  greatly  longed 
To  see  her  folk  again, 
He  said  :  "Then  go  in  peace.' 
But  one  thing  he  forbade 
With  terrible  command  : 
That  she  should  ever  tell 
To  any  mortal  soul 
Who  'twas  had  married  her. 

The  boy  had  wondrous  gifts; 

The  sages  of  the  tribe 

Said  he  was  soon  to  be 

A  mighty  sorcerer; 

For  when  he  did  but  point 

His  finger  at  the  moose. 

Or  anything  which  ran, 

At  once  it  would  drop  dead, 

Killed  by  his  magic  will; 

And,  when  in  a  canoe 

He  pointed  at  the  ducks, 


316  KULOSKAP  THE  MASTER 

The  wild  fowl  swain  no  more. 

And  all  the  water  round 

Was  full  of  floating  game 

Which  all  might  gather  in. 

As  freely  as  they  would. 

And  so  it  came  to  pass 

That  through  that  wondrous  Boy 

The  mother  and  her  tribe 

Had  ever  food  enough. 

Now  this  is  all  the  truth. 
And  'twas  a  wondrous  thing, 
As  ever  yet  was  told. 
Katahdin  the  great  lord 
Of  the  Wabauaki ; 
The  children  of  the  Light, 
Or  of  the  Break  of  Day ; 
Had  wed  him  to  the  girl 
That  she  might  have  a  child 
Who  should  raise  up  the  tribe. 
And  make  them  great  once  more 
Even  a  mighty  race. 
The  Lords  of  all  the  land. 
And  so  to  her  he  said  : 
"Declare  unto  thy  folk 
That  they  shall  never  ask 
Of  thee,  who  was  the  sire 
Of  this  brave  lad.  our  son; 
They'll  know  it  all   right  well 
If  they  but  see  his  face, 


LYRICS  AND  MISCELLANY 317 

And  thou  shalt  not  be  teased 
By  questions  and  by  talk 
From  fools  who  fain  would  know 
The  by-ways  of  a  god." 

And  so  she  made  it  known 
That  none  should  question  her, 
And  gave  them  all  their  food, 
And  bade  them  let  her  be  I 

And  truly  this  was  like 
The  casting  oil  on  fire. 
And  men  and  women  all 
Were  raging  to  inquire 
About  the  mystery. 
And  ask  the  wife  herself 
Who  might  her  husband  be? 
Though  everybody  knew 
In  all  the  country  round. 
And  though  it  had  been  said 
That  life  and  death  and  all 
Hung  on  her  telling  naught. 

Though  what  were  life  or  death 
To  any  woman  born. 
Likewise  to  many  a  man. 
Compared  unto  the  joy 
Of  learning  that  which  is 
None  of  their  business— 
And  tattling  it  abroad? 


318  KULOSKAP  THE  MASTER 

And  80  they  pressed  her  sore, 

Still  teasing  her  to  tell, 

And  giving  her  no  rest 

As  fools  are  wont  to  do. 

Until  one  day,  enraged, 

She  thought :  "  This  passes  strengt) 

And  I'll  bear  it  no  more. 

Truly  my  lord  was  right. 

These  people  are  too  vile. 

Too  petty  and  too  mean, 

For  subjects  to  my  son, 

He  ne'er  shall  lead  them  on 

To  glorious  victory  I 

They  are  not  of  the  kind 

To  make  a  mighty  race  : 

With  them  it  shall  be  o'er.!  " 

And  as  they  still  kept  on 
Tormenting,  teasing  her. 
She  spoke  and  said  :  "  Ye  fools  ! 
Who  fain  would  kill  yourselves 
By  your  own  folly,  ye 
Mud-wasps  who  sting  the  hands 
Which  fain  would  pluck  you  forth 
When  drowning  in  the  pool. 
Why  will  ye  trouble  me 
To  tell  you  what  ye  know? 
When  ye  keep  asking  me 
'Who  my  boy's  father  was?' 
Can  ye  not  plainly  see 


LYRICS  AND  MISCELLANY  319 

Katahdin  in  his  brows? 

Now  it  shall  be  indeed 

To  your  great  woe  and  pain, 

And  abject  misery, 

That  ever  ye  did  ask 

Of  what  concerned  you  not. 

So  now  from  this  day  forth, 

Ye  all  may  feed  yourselves; 

For  now  my  boy  no  more 

Will  lend  his  help  to  you." 

So  she  arose  and  went 
Her  way  into  the  woods 
And  up  the  mountain  side, 
Leading  her  little  son ; 
And  from  that  day  and  hour 
Was  seen  on  earth  no  more. 

And  since  that  time  our  tribe 

With  all  the  Indian  folk 

Who  once  might  have  become 

A  great  and  glorious  race. 

Have  dwindled  down  into 

A  very  little  folk. 

For  when  our  minds  grow  small 

And  gossip  is  our  god, 

We  must  diminish  too. 

Truly  it  had  been  wise 

For  them  of  olden  time. 

And  for  us  too.  indeed. 

Could  they  have  held  their  tongues.     L. 


VIII 
THE   PARTRIDGE   AND   THE   SPRING 

[  Pi  i  &SY7  7/7  a  q  u  odd\  •] 

Uskitap  iaqu  bamone  k'chikok 

Etuchi  nodak  mctctaguak  kcqu  piclnhok* 

MAN  was  walking  the  woods 

When  he  heard  afar  a  noise 
As   of  footsteps   beating  the 

ground, 

With  a  cry  as  of  merry  sing 
ing; 
So    he    sought    to    find    the 

people ; 

'Twas  a  week  before  he  found 
them. 

'Twas    a    man    and    his   wife 

a-daneing 

About  a  tree ;  on  its  summit 
There  sat  a  great  Raccoon. 
And  by  their  constant  treading 
They  had  worn  a  trench  in  the  ground- 
Yea   in  it,  up  to  their  waists. 

And  when  the  stranger  in  wonder 
Asked  of  them,  ''What  are  you  doing?" 


*  A  man  was  walking  in  the  woods  and  lie  heard  something  far  off. 


" 


LYRICS  AND  MISCELLANY  321 

They  answered  that  being  hungry 
They  were  trying  to  fell  the  tree. 
And  bring  it  down  by  dancing. 

stranger  said  to  them  : 
Know  ye  not  that  another, 
A  newer  and  better  way 
Of  felling  trees  more  quickly, 
Has  come  into  the  land?*' 
They  asked  him  how  it  might  be. 

Then,  while  they  greatly  wondered, 
Taking  his  axe.  he  showed  them 
How  to  cut  down  trees  in  a  hurry  ; 
But  made  it  a  condition 
That  when  the  Raccoon  should  be  taken 
They  might  have  his  meat  and  eat  it, 
But  the  pelt  should  be  his  portion. 

So.  when  the  tree  had  fallen, 

And  the  game  became  their  booty. 

The  woman  tanned  the  skin 

Which  was  strangely  large  and  glossy 

And  gave  it  to  the  Indian 

Who  took  it  and  went  away. 

Then  afar  in  a  path  in  the  forest 

He  met  with  another  man. 

And  was  greatly  amazed  at  the  sight. 

Because  the  other  was  bearing 

A  very  large  birch  wigwam, 


322  KULOSKAP  THE  MASTER 

A  dwelling  with  many  rooms. 

He  never  had  seen  the  like, 

And  at  first  was  in  a  fright, 

But  the  man,  putting  down  the  house, 

Burst  into  a  fit  of  laughter. 

And  shook  him  by  the  hand, 

Seeming  in  faith  to  be 

A  downright  honest  fellow. 

Then,  while  they  smoked  and  laughed, 

The  man  of  the  house  beheld 

The  skin  which  the  other  bore 

Of  Espuns,  the  Raccoon, 

And  said  with  curious  air: 

"He  kekw  nit?"    "What  have  you  there 

The  skin  of  magic  power?" 

Then  the  other  answering  told 

How  he  met  the  man  and  his  wife 

Who  danced  around  the  tree : 

Whereat  the  man  of  the  house 

Offered  to  buy  the  skin 

At  any  price  at  all. 

And  offered  the  house  for  it. 

Then  the  other  looked  it  through 
And  truly  he  was  amazed 
To  find  how  many  rooms 
Were  all  contained  in  It, 
And  what  a  wondrous  store 
Of  furniture  and  arms 
And  kettles  and  the  like 


LYRICS  AND  MISCELLANY  323 

Were  stored  in  every  room. 
"But  oh  and  alack."  he  cried, 
"I  could  never  carry  this  house 
As  you  do,  on  your  head." 

"You  can  do  it  with  ease."  replied 

rUowi  w'skichin. 

That  is  "the  stranger  man;" 

"Just  put  it  on  your  head." 

He  tried  and  found  it  as  light 

As  a  kchi  b'smul,  or 

A  basket  made  of  birch. 

And  so  he  went  his  way, 

Bearing  the  magic  house 

Lightly  upon  his  head. 

Till  he  came  to  a  hard-wood  ridge 

In  which  was  a  bubbling  spring; 

And  here  he  said  :     "I  will  live." 

So  searching  he  found  a  room 

In  which  there  was  a  bed ; 

A  better  he  ne'er  had  seen. 

All  covered  with  the  skin 

Of  a  snow-white  northern  bear. 

So  he  laid  him  down  to  sleep. 

In  the  morning  when  he  awoke 
What  was  his  wonderment 
To  see  above  his  head. 
All  hanging  to  the  beams, 
Good  food  of  every  kind, 


324  KULOSKAP  THE  MASTER 

All  dainties  known  to  man. 

For  there  were  venison. 

Bear  hams  and  many  ducks, 

Buckets  of  maple  sugar. 

Others  of  cranberries, 

And  many  golden  ears 

Of  drying  Indian  corn. 

But  as  in  his  delight 

He  stretched  out  both  his  hands 

To  grasp  the  tempting  food, 

The  bear-skin,  melting  fast, 

As  water  ran  awTay — 

For  it  was  but  the  snow 

Which  all  the  winter  long 

Had  gathered  o'er  his  nest. 

And  as  he  stretched  his  arms. 

Lo  I  they  were  changed  to  wings  I 

And  up  he  flew  to  the  food, 

Which  was  the  early  buds 

Of  the  birch  on  which  they  hung. 

He  was  in  truth  himself 

A  Partridge  who  had  been 

Wintering  beneath  the  snow, 

And  who  in  joy  came  forth 

To  greet  the  pleasant  spring. 


IX 
LOX,  THE  INDIAN  DEVIL 

[  Pn  ssa  maq  u  o  c  /  J  v\ 


Wahant 
meclnkit  icesix 


Lox  the  Wolverine, 
Is  of  all  the  beasts  of  the  forest 
Crafty  and  most  ferocious, 
Cunning  and  utterly  given 
To  every  kind  of  mischief. 
In  all  the  world  of  the  wood 
There  is  none  so  utterly  evil, 
And  therefore  he  is  called 
By  right,  the  Indian  Devil. 

Now  it  happened  on  a  time, 
That  Lox,  or  the  Wolverine, 
Who  had  many  a  time  been  killed, 
And  as  often  rose  from  the  dead 
By  his  sheer  force  of  will— 
The  one  great  gift  he  had  — 
Found  himself  down  in  luck. 
Yea,  very  deeply  down. 
Crossing  in  bitter  winter 
A  wide  and  dismal  region 
Very  poorly  supplied 

*  Lox.  the  Indian  Devil,  is  the  worst  beast  in  the  woods. 


326  KUL6SKAP  THE  MASTER 

For  travel  of  any  kind, 
The  cold  wind  blew  like  knives, 
Snow  fell  with  sleet  and  frost, 
And  hail  and  pelting  rain 
All  in  bad  company 
Came  on  him  all  in  one. 

And  yet  this  evil  soul 
Was  reckless  through  it  all 
And  jolly,  for  he  had 
With  every  devilish  vice 
One  virtue,  as  I  said, 
One  saving  gift,  and  that 
Was,  that  of  all  the  beasts 
Who  in  the  forest  dwelt, 
Or  devils  in  H'lamkik 
(That  is  the  Indian  hell),  - 
He  had  the  hardest  heart, 
Toughest,  as  all  allowed, 
And  most  unconquerable. 
He  was  the  first  to  fight 
And  last  one  to  give  in 
(Indeed,  he  never  did 
Give  in,  nor  meant  to  do), 
From  which  it  came  that  he 
Was  specially  admired 
By  all  the  blackguard  beasts 
Who  prowled  about  the  woods; 
Wherein  they  differed  little 
From  many  among  men. 


LYRICS  AND  MISCELLANY  327 

Now,  as  of  all  the  rogues. 
Rowdies  and  rascal  roughs. 
The  Wolves  are  just  the  worst, 
You  may  right  well  believe 
That  'twas  with  wondrous  joy 
Lox  heard,  as  night  came  on. 
Afar  a  long  sad  howl. 
Betokening  the  presence 
Of  a  pack  of  these  pleasant  folk ; 
It  was  music  to  the  ears 
Of  the  Indian  Devil    Lox. 

So  he  lifted  up  his  voice 

All  in  the  Wolfish  tongue; 

For  he  was  deeply  learned 

In  many  languages; 

And  soon  was  in  the  midst 

Of  a  score  of  howling  beasts 

Of  lupine  land-loafers. 

Who  danced  and  rolled  and  screamed, 

Biting  each  other  for  joy 

At  seeing  him  again — 

The  Indian  Devil    Lox. 

And  then  the  eldest  wolf 
The  Sagem  or  the  chief. 
Said  unto  him:    "I  hope 
Thou'lt  camp  with  us  to-night; 
For  truly  it  is  ill 
For  any  gentleman 
To  be  alone  where  he 


328 KULOSKAP  THE  MASTER 

Might  meet  with  vulgar  beasts  1  " 

And  Lox  replied  as  if 

lie  did  a  favor,  all 

With  condescending  air; 

And  ate  their  best  dried  meat, 

And  took  the  highest  place 

Beside  their  fires,  and  smoked 

The  chief's  best  toinn\v<>, 

That  is  tobacco,  from 

The  chieftain's  choicest  pipe; 

While  all  the  others  grinned 

At  his  tremendous  cheek. 

To  see  him  put  it  on— 

The  Indian  Devil,  Lox. 

And  when  they  laid  them  down 
To  sleep,  the  Sagamore 
Said  to  the  younger  wolves : 
"  Be  sure  and  cover  up 
The  stranger  with  your  tails." 
But  Lox,  who  thought  it  was 
A  blanket  made  of  fur, 
Soon  threw  the  cover  off. 
And  then  the  chief  and  all 
Admired  the  plucky  guest 
Who  seemed  to  have  no  care 
Of  cold,  or 'for  their  care; 
And  little  did  he  care— 
The  Indian  Devil,  Lox. 

Then  in  the  early  morn 
When  he  would  wend  his  way, 


LYRICS  AND  MISCELLANY  329 


The  Sage  in  of  the  Wolves 

Said  to  the  Wolverine : 

"Oh  Uncle— thou  hast  yet 

Before  thee  three  long  days 

All  in  a  land  where  there 

Is  neither  house  nor  hearth, 

And  thou  wilt  find  it  hard 

To  camp  without  a  fire; 

Now  by  good  luck  I  have 

An  admirable  spell 

By  which  thou  canst  have  fires, 

And  only  three— yet  they 

Will  serve  thee  to  the  end— 

This  is  the  way  'tis  done : 

Build  up  a  pile  of  sticks. 

And  then  jump  over  it, 

Even  as  children  do. 

And  thou  wilt  see  it  blaze. 

This  is  a  sacred  charm 

Of  great  antiquity 

A  secret  'mong  the  wolves. 

Thou  art  the  very  first. 

Not  of  our  holy  race. 

To  whom  it  hath  been  given ; 

No  Gentile  knoweth  it." 

And  so  he  bade  farewell 

To  the  Indian  Devil  Lox. 

So  Lox  went  trudging  on. 
Away  unto  the  West ; 


330  KULdSKAP  THE  MASTER 

And,  as  he  went,  he  thought 
Of  the  great  gift  of  the 
Peculiar  pious  race, 
And,  wondering  to  himself 
If  'twere  not  all  a  flam, 
Since  'twas  his  nature  to 
Suspect  all  kinds  of  deeds, 
As  he  had  ne'er  done  one 
Save  to  some  evil  end, 
And  being  curious 
And  very  anxious  to 
Behold  some  strange  new  thing, 
He  said  unto  himself  : 
"Tush  I    I  will  try  it  now." 
So  piling  up  some  sticks 
He  bounded  over  them ; 
They  burst  into  a  blaze.  " 
So  all  had  come  to  pass 
As  the  Wolf  prophesied  : 
Which  greatly  did  amaze 
The  Indian  Devil  Lox. 

So  having  warmed  himself 
He  went  his  way  with  joy, 
But  very  soon  observed 
That  it  grew  cold  again. 
The  wind  blew  sharp  and  shrill, 
The  snow  began  to  fall. 
And  Lox  began  to  think 
How  very  nice  'twould  be, 


LYRICS  AND  MISCELLANY  331 


And  pleasant,  to  be  \\'nrin. 
Now  'tis  a  curious  truth 
All  very  wicked  men 
Have  always  out*  weak  spot, 
So  Lox  the  Wolverine 
Without  reflection  piled 
More  .sticks  together;  then 
Jumped  over  them  at  once. 
Up  leaped  a  jolly  blaze 
As  if  to  dance  with  him ; 
This  was  the  second  fire 
And  he  had  still  three  nights 
Of  bitter  killing  cold, 
Ere  he  could  reach  his  home — 
The  Indian  Devil  Lox  1 

And  yet  this  Wolverine 

Who  was  wise  in  all  that's  bad, 

Wicked  and  witty  in  sin, 

Had  not  indeed  gone  far 

Or  out-walked  the  afternoon, 

Before  he  began  to  think, 

As  he  shivered  and  cursed  the  cold, 

Of  lighting  another  fire. 

"Ah— hem  I''  he  said,  ''who  knows 

But  the  weather  may  take  a  turn 

To  a  thaw,  and  give  us  a  night 

Which  may  be  rather  warm  1 

Hum !  hn !    Methinks  by  the  look 

Of  the  clouds  that  the  wind  may  be 


332  KUL6SKAP  THE  MASTER 

South-westerly  1     I  think 

I  have  heard  my  grandmother  say : 

That  a  color  such  as  I  see, 

Of  red  in  the  sky,  means  something— 

I  forget  what  it  is— but  it  may  -be 

A  change  for  the  better— or  worse  I 

Well,  I'll  take  the  chance."    Thus  saying, 

He  piled  up  the  sticks  again, 

And  had  a  third  fire — although 

The  first  night  had  not  come. 

But  he  warmed  himself  and  was  happy— 

The  Indian  Devil  Lox  I 

Then  as  it  grew  dark  and  darker, 
As  the  coals  and  sticks  grew  blacker, 
When  a  fire  is  dying  away. 
He  came  to  his  camping  place. 
And  then  it  grew  cold  in  earnest, 
A  cold  to  split  a  flint. 
However,  Lox  the  Believing, 
Said,  ''What  is  good  for  once 
Must  surely  be  good  for  ever," 
And  made  up  a  pile  of  sticks, 
Then  gayly  jumping  over 
Awaited  the  cheerful  blaze. 
But  all  in  vain,  not  a  sparkle, 
Not  a  hint  of  anything  burning, 
Not  even  a  tiny  crackle 
Came  from  the  silent  wood. 
But  as  Lox  was  persevering. 


Then  frayly  jumping  over 
Awaited  the  cheerful  blaze. 


334  KULOSKAP  THE  MASTER 

He  hopefully  kept  on  jumping, 

Till  after  some  thirty  efforts 

There  arose  a  little  smoke 

Which  came  as  if  it  were  angry 

At  being  so  frequently  called, 

And  then  returned  no  more. 

But  Lox  to  himself  repeating 

"All  smoke  has  fire  behind  it." 

Kept  bravely  at  his  leaping 

Until  the  Indian  Devil 

Of  madness  and  desperation 

Awoke  within  his  soul. 

And  he  swore  by  it  that  he  ever 

Would  keep  straight  on  with  his  jumping 

Till  something  blazed— or  burst  1 

He  himself  was  almost  blazing— 

The  Indian  Devil  Lox. 

So  he  kept  on  a-leaping, 

But  to  him  there  came  no  comfort. 

Not  even  the  glow  of  a  spark; 

And  being  at  last  aweary 

He  fell  in  a  swoon  on  the  wood-pile, 

And  so  he  froze  to  death. 

And  that  was  the  last  that  winter, 

Which  was  heard  of  him  in  the  land. 

Yet  I  think  in  time  he  recovered, 

For  since  then,  he  very  often 

Has  appeared  among  the  people— 

Lox,  The  Indian  Devil, 

The  Indian  Devil  Lox.  I* 


L'ENVOI 

O  happy  sylvan  hours  and  days  of  yore  I 
O  quaint  old  speech  which  echoes  in  our  ears  I 
From  you  we  learn  our  country's  early  lore, 
The  forest  people's  sorrow?,  joys  and  fears. 
So  pass  in  peace,  ye  simple  woodland  race  I 
We  may  no  longer  hope  to  bid  you  live. 
In  our  mad  turmoil  ye  can  have  no  place. 
But  we  have  taken  what  ye  have  to  give.       1' 


APPENDIX 

}(Oafi#amaquo&D 
ampum  UccorDs? 


APPENDIX 


THE  PASSAMAQUODDY  WAMPUM  RECORDS 

LThis  is  an  emendation  of  the  text  published  by  me  in  Proceedings 
of  the  American  Philosophical  Society,  xxxvi.,  pp.  479 IT.    P.] 

Mechi  mien  begokni  tohocioltowuk  k'chi  ya  wioo 
w'skitap  epitjik  wasisek  nespi  w'sikyojik  yot  niechi 
mipniltimkil ;  nit  etuch  alit-huswinook  ne^inaoo  tepit- 
bodmotit  ehewi  kegw  layoo  ke^usitch  eliyoek  chewi  layoo 
tech  na  neksayiu.  Nit  etuchi  m'sioo  sine  p'ehittaketil 
kinwetaswinoom'sitte  elipitt  w'tskichin  anquotchelquiyik 
sownisnook  anquotch  w'chipenook  ketkik  snoot  segde- 
nookketkik  k'ski  yasnook.  I'echiotepechiyik^'abnakik.* 
K'niach  w'Kipkikm'n  yaka  keswook  naga  wew'cbiyanya 
nitta  tarn  a  wejiwetit  w'tiyawa  w'skichunoo  kepechip- 
tolnen  w'liagnotmatf'n.  Nit  ettlowsittgw-ton  kisipoot- 

*  According  to  Indian  tradition,  six  Iroquoian  tribes  united  in  a  con 
federation  in  Me  interests  of  peace.  This  was  the  famous  league  of  the 
six  nations:  Onondagas,  Mohawks,  oneidas,  Senecas,  Cayugas  and 


~,-T 


APPENDIX 
THE  WAMPUM  RECORDS  IN  ENGLISH 

Many  bloody  fights  had  been  fought,  many  men,  wo 
men  and  children  had  been  tortured  by  constant  and 
cruel  wars  until  some  of  the  wise  men  among  the  In 
dians  began  to  think  that  something  must  be  done,  and 
that  whatever  was  to  be  done  should  be  done  quickly. 
They  accordingly  sent  messengers  to  all  parts  of  the 
country,  some  going  to  the  South,  others  to  the  East, 
and  others  to  the  West  and  Northwest.  Some  even 
went  as  far  as  the  Wabanaki.  It  was  many  months 
before  the  messengers  reached  the  farthest  tribes. 

Tuscaroras.  The  first  five  of  these  completed  their  league  as  early  as 
the  middle  of  the  fifteenth  century  under  the  Onondaga  chief  Hiawatha. 
The  object  of  the  federation  was  to  abolish  war  altogether  (see  Brinton, 
"The  American  Race,"  pp.  82,  83).  It  is  evident  that  the  Passama- 
quoddy  tradition  embodied  in  this  part  of  the  Wampum  Records  refers 
to  these  proposals  made  by  their  Iroquois  neighbors. 


342  APPENDIX 


wusoo  likislootemook.  M'sitte  tekepitt  w'skichin  kin- 
wetto  nit  k'chi  lagootwag'n  kitwitasso.  M'sioo  w'ski- 
chin  nootek  aknoomag'n  m'sioo  w'litt-hawoo.  M'sioo 
w'siwatch  yogonyalkatkisilet  tekowui'k  nialtnitin.  Nit 
m'sioo  kesookmik  sittobjitakan  opootwuswinoom. 
M'sioo  kesookmik  sittopetchitakan  nissoo  kessena 
agwam'k  opootwuswinoom  natchiwitchitagwik  k'chi 
lagootwag'n  kessena  k'chi  mawopootwuswag'n. 

Nit  m'sioo  kisma  wewsettil  nit  omache  tipit-hod- 
m'nya  ta  n'teh  w'telook-h'dinya.  Stepal  m'sioo  siwatch 
yokotit  eli  w'abli  pemowsittit ;  yokt  k'chi  sogmak  w'ti- 
yana-k't  kihee  yot  elapim'k  asittwechosyokw  k'n'mit- 
tunen  elipegak  naptwuk  kenemittonenwul  kesek  ewab- 
likil  yot'l  pegaknigil  tem'hig'iiKis'l  to  (?)  naga  tapyik 
tepakw-yil  chewi  pooskenoswul  oskemioo  nitte  m'sioo 
w'tlikislootin'nya  w'tlagootinya ;  nit  otaginwipooii- 
m'nya  kisook  etuchi  pootwusitit. 

Nit  liwettasoo  chikte  wigwam.  Yot  w'kesekmenya 
etasikiskakil  katarna  loo-wen-kelosioo  m'sitte  pootwus- 
win  chewitpit-hasoo  tanetch  w'titm'n.  Tan  etuchi  lit- 
tootit  tebaskuswag'n'l  m'sitte  w'tipithodm'nya  tanetch 
likisi-chenetasso  man'tim'k  guni  chikpultowuk  topem- 
lokemkil. 

Apch  etuchi  apkw-timootit  wigwam  liwitassoo  m'sit- 
takw-wen  tlewestoo  nitt  na  guni  omache  pootwuHwinya ; 
m'sioo  potwooswin  w'toknootnrn  elipipyaks  naga  mech 
matnuttitit  m'sioo  eli  w'sikyoltotitits  guenipn'ltim'k ; 
uittlo  alteketch  tepnasko  yotipit-hatosoo  naga  k'te- 
makitt-haman  w'tepittemowa  w'towasismowa  naga 
mamatwikoltijik ;  mechi  mieu  yokli-w'sikyaspenik  taha- 
lote  saglit-hat  w'sikap  naga  m'tappeguin.  Nit  m'sioo 
mitte  westotitit.  Nit  likisloomuk  w'tlitonia  k'chi  la- 
kalosnihag'n  naga  tochioo  opoom'nya  epasioo  k'chi 
wigwam  tebagalosneoo ;  na  w'tlitunia  ebiss  opon- 


APPENDIX  343 


When  they  arrived  at  each  nation,  they  notified  the 
people  that  the  great  Indian  nations  of  the  Iroquois, 
Mohawks  and  others  had  sent  them  to  announce  the 
tidings  of  a  great  L&gootwagon  or  general  council  for 
a  treaty  of  peace.  Every  Indian  who  heard  the  news  re 
joiced,  because  they  were  all  tired  of  the  never-ending 
wars.  Every  tribe,  therefore,  sent  two  or  more  of  their 
cleverest  men  as  representatives  to  the  great  council. 

When  all  the  delegates  were  assembled  they  began  to 
deliberate  concerning  what  was  best  to  do,  as  they  all 
seemed  tired  of  their  evil  lives.  The  leading  Chief  then 
spoke  as  follows:  "As  wTe  look  back  upon  our  blood 
stained  trail,  we  see  that  many  wrongs  have  been  done 
by  all  of  our  people.  Our  gory  tomahawks,  clubs,  bows 
and  arrows  must  undoubtedly  be  buried  for  ever.''  It 
was  decided,  therefore,  by  all  concerned  to  make  a  gen 
eral  Lagoot wagon  or  treaty  of  peace,  and  a  day  was 
appointed  when  they  should  begin  the  rites. 

For  seven  days,  from  morning  till  night,  a  strict  si 
lence  was  observed,  during  which  each  representative 
deliberated  on  the  speech  he  should  make  and  tried  to 
discover  the  best  means  for  checking  the  war.  This 
was  called  the  "Wigwam  of  Silence." 

After  this  they  held  another  wigwam  called  m'sittakw- 
iren  tlewestoo,  or  "Wigwam  of  Oratory."  The  cere 
monies  then  began.  Each  representative  recited  the  his 
tory  of  his  nation,  telling  all  the  cruelties,  tortures  and 
hardships  they  had  suffered  during  their  wars  and  stat 
ing  that  the  time  had  now  come  to  think  of  and 
take  pity  on  their  women  and  children,  their  lame  and 
old.  all  of  whom  had  suffered  equally  with  the  strongest 
and  bravest  warriors.  When  all  the  speeches  had  been 
delivered,  it  was  decided  to  erect  an  extensive  fence  and 


344  APPENDIX 


moonya  omittakw-Bowall  nit  wen  pelestowat  nit 
etuch  eshemhoottam  yot'l  eyilijil  w'nijan'l  tebakaliits- 
neoo.  M'sitte  na  w'tachwiyik  settswawall  naga  na  ine- 
jimioo  w'nrtutwatm'n  w'kchi  squt  wa  wechi  skanekas- 
wenook.  Yot  wechi  mach-hak  wababi  tebankiiKwagVl. 
Nit  lagalosnihag'n'l  etli-n'settwasik  wpemek  nit 
nitiname  lagootwi-kislootmewag'n  m'sitte  kenigpesitt 
w'wkichin  newanko  kesookinito  kenooklo  kechayaini  mil- 
ijpesw.  M'sitte  yokteke  w'skichinwuk  w'tachwi  elyanya 
naga  wiginya  tebagaloosneoo  teketch  wen  kegw  liwa- 
bleloket  chiwisemha  w'nikikowal  w'tesemhogol;  nit 
ebis  kisi  mawettawiks  nittlo  tane  tepi>o  wigit  tebaka- 
losneoo  chejik  s't'menal  tan  eyigil  tebawkuswag'n'l  kes- 
sena  essemha.  Nit  wigwam  ettlinwasik  tabakaloeneoo 
hidmowioo  m'sitte  kesittw':'kichin  kenittakwchewi  sanke 
wipemowHOO.  Katama  apch  chigawi  yotoltiwun  chewi 
lipemowsowuk  tahalo  wewi  westoltijik  witsegesotoltijik 
opeskon  wenikicowa.  Nittlo  k'chi  squt  etli  w'sittwasik 
wigwamek  hidmowiw  m'sitte  ta  wilt  kiswichitakw  w'ski- 
chin  nittetch  ettlositit  sqntek  wela  manch  nkat  apch 
teke  yiwibinew-honwal.  Nittlo  wenikigowal  ettlin  m'sitt 
woot  wigwamek  nit  k'chi  Sagem  Kanawak.  Nitte  lak- 
aloshig'n  naga  hibis  hidmowiw  wababi  tebankuswag'nl. 
Tan  woot  pelsetek  chewi  mawe  sagyawal  etli  n'settwojik 
nit  m'Bigekw  kisittpiyak. 

Nitte  apchomach  elok-h'dinya  h'n'w'tlitimiaapsegiguil 
w'tebaskiiHwag'nowal.  M'sioo  yot'l  tebaskuswag'n'l 
chewi-littaswul  wababik.  Wechich  kiskittasik  tan  teppo 
elikimwittpiyak  elnogak  m'sittech  yo  naga  elimilich- 
pegek  wapap.  Yot  wapap  elyot  sagniak  naga  m'ita- 
peguinwnk  naga  nipwultimkil.  Elok-h'diinek  tan  etuchi 
metchmete  sagem  naga  elipuskenoot  eli-in'takittmowatil 
m'sitte  w'skichinwuk.  Wulasikowdowi  wapap ;  wigwam- 
kewi  wapap. 


APPENDIX  345 


within  it  to  build  a  large  wigwam.  In  this  wigwam, 
they  were  to  make  a  big  fire  and,  having  made  a  switch 
or  whip,  to  place  "their  father"  as  a  guard  over  the 
wigwam  with  the  whip  in  his  hand.  If  any  of  his  chil 
dren  did  wrong  he  was  to  punish  them  with  the  whip. 
Every  child  of  his  within  the  enclosure  must  therefore 
obey  his  orders  implicitly.  His  duty  also  was  to  keep 
replenishing  the  tire  in  the  wigwam  so  that  it  should  not 
go  out.  This  is  the  origin  of  the  Wampum  laws. 

The  fence  typified  a  treaty  of  peace  for  all  the  Indian 
nations  who  took  part  in  the  council,  fourteen  in  num 
ber,  of  which  there  are  many  tribes.  All  these  were  to 
go  within  the  fence  and  dwell  there,  and  if  any  should 
do  wrong  they  would  be  liable  to  punishment  with  the 
whip  at  the  hands  of  "their  father.''  The  wigwam  with 
in  the  fence  represented  a  universal  house  for  all  the 
tribes,  in  which  they  might  live  in  peace,  without  dis 
putes  and  quarrels,  like  members  of  one  family.  The 
big  fire  (ktchi  s<jut)  in  the  wigwam  denoted  the  warmth 
of  the  brotherly  love  engendered  in  the  Indians  by  their 
treaty.  The  father  ruling  the  wigwam  was  the  Great 
Chief  who  lived  at  Caughnawaga.  The  whip  in  his  hand 
was  the  type  of  the  Wampum  laws,  disobedience  to 
which  was  punishable  by  consent  of  all  the  tribes  men 
tioned  iii  the  treaty. 


After  this,  they  proceeded  to  make  lesser  laws,  all  of 
which  were  to  be  recorded  by  means  of  wampum,  in 
order  that  they  could  be  read  to  the  Indians  from  time 
to  time.  Every  feast,  every  ceremony,  therefore,  has  its 
own  ritual  in  the  wampum;  such  as  the  burial  and 
mourning  rites  after  the  death  of  a  chief,  the  installa 
tion  of  a  chief,  marriage,  etc.  There  were  also  saluta 
tion  and  visiting  wampum. 


346  APPENDIX 


ELOK-H'DIM'K  TAN  ETUCHI  MECHMETE  SAGEM 

Tan  etuchi  mechinet  sagem  omutl'waqulm'n'l  chewi 
temitaha  naga  n'kikw-wakw-san.  M'sitte  tan  kesiyit 
w'towegaknul  w'tchapyil  w'tumhigen  uaga  w'mutewag'n 
w'skichinwuk  w'nittagitmowawal  enguchi  g'dunweyin. 
Tan  etuchi  tepnasgoyak  w'skichinwuk  wikwinania  poot- 
wuswinoowo  pootwuswinia  wateplomania  pili  sagmal 
negootekmi  katanm  w'kislomowyil  sagmal.  Nitte  eli 
kisi-mawekislootmootitits  nit  opechitakaya  kinwetas- 
winoo  newunol  kessena  kaniachin  hegwitnol  hesgun  elye 
Mikmakik,  Kebeklo,  Panwapskek  Welantogok  sagem  teli 
mechinet  Pastern ogatiek.  Tan  etuchi  pechiyatit  kin- 
wettasijik  elyatit  Mikmakik  nitte  nvmittutil  wechkiyak 
eguidin  metenegnahasik  w'kisin-setumenya  kegw  itmo- 
wio  nitte  sagem  w'moweman  oskmaknesum  w'tiyan  nit 
wechkoyak  kegw  nikt  kinwut  wechipechijik.  Nit  m'sitte 
wen  wasisek  naga  epijik  w'skittapyik  m'tappyatas- 
wook  wenachi  asikwenya  malenite  eguayik.  Nitte  peskw 
w'gapetasin  natuchio  w'tlintowatmun  n'skawewinto- 
wag'n'l.  Nit  w'tali  esui  n'skawan  elamkigap  wiyalit. 
Malemte  mechintoo  nitte  na  yok  wechiyojik  peskw 
littposwin  omilawiyan  nit  na  negum  w'tasitetunan 
w'siwesul  na  negum  w'wuskawan. 

Malemte  m'sioo  mechi  n'skaw-h'timek  naga  tuchioo 
omach  yapasinya  imye-wigwam'k  w'naji-mawehimyan- 
ya.  Malemtech  apch  kisi-myawletwuk  naga  tuchioo  lip- 
pan  tanpunote  wigwam'k.  Nit  m'sioo  wen  pejit  epijik 
wasisek  m'sioo  w'tlapasinya  w'naji-w'lasikwawa  s'sikip- 
tinenawa  naga  na  opummunya  m'tewegon  tesagioo 
wigwam'k  etli  wechiwetit  nit  naga  tojio  hchi-yawiwul 
w'skichin  wutakewag'nl. 

Elukemkil  etchwi  kisetuchil  meskw  kisi  sepyatikw  nit 
ainskwas  welaguiwik  eh'li  wulit-has  soeltowegw  pemgow- 


APPENDIX  34-7 


CEREMONIES     CUSTOMARY     AT     THE    DEATH    OF 
A    CHIEF 

When  the  chief  of  a  tribe  died,  his  flag-pole  was  cut 
down  and  burnt,  and  his  war-like  appurtenances,  bows 
and  arrows,  tomahawk  and  flag,  were  buried  with  him. 
The  Indians  mourned  for  him  one  year,  after  which  the 
Pwutwnsimwuk  or  leading  men  were  summoned  by  the 
tribe  to  elect  a  new  chief.  The  members  of  one  tribe 
alone  could  not  elect  their  own  chief;  according  to  the 
common  laws  of  the  allied  nations,  he  had  to  be  chosen 
by  a  general  wigwam.  Accordingly,  after  the  council  of 
the  leading  men  had  assembled,  four  or  six  canoes  were 
dispatched  to  the  Micmac.  Penobscot  and  Maliseet  tribes 
if  a  Passamaquoddy  chief  had  died.*  These  canoes  bore 
each  a  little  flag  in  the  bow  as  a  sign  that  the  mission 
on  which  the  messengers  came  was  important.  On  the 
arrival  of  the  messengers  at  their  destination,  the  chief 
of  the  tribe  to  which  they  came  called  all  his  people, 
children,  women  and  men.  to  meet  the  approaching 
boats.  The  herald,  springing  to  land,  first  sang  his  sa 
lutation  song  (n'skawewintuagun) ,  walking  back  and 
forth  before  the  ranks  of  the  other  tribe.  When  he  had 
finished  his  chant  the  other  Indians  sang  their  welcom 
ing  song  in  reply. 

As  soon  as  the  singing  was  over  they  marched  to 
some  imyewigwum  or  meeting  house  to  pray  together. 
The  visiting  Indians  were  then  taken  to  a  special  wig 
wam  allotted  to  their  use  over  which  a  flag  was  set. 

*  From  here  on  the  recorder  mentions  only  the  neighboring  Algonkin 
tribes  as  belonging  to  the  federation  which  he  has  in  mind.  The  nor 
thern  Algonkin  tribes  were  very  probably  in  a  loose  federation  with  the 
Iroquois  merely  for  purposes  of  intertribal  arbitration.  These  Algonkin 
clans  themselves,  however,  seem  to  have  been  politically  interdependent, 
as  one  clan  could  not  elect  a  chief  without  the  consent  of  all  the  others. 


348  APPENDIX 


lutwuk.  Nit  apch  wespasagiwik  yokt  niejiwejik  opet- 
chitaganya  pesgowal  OHkittapemwal  sagma- wigwam 'k 
wutiyanya  sagmal  opawatmunia  m'sitte  w'uneiiiyanya 
oskittapi  gwandowanek.  Nitte  sagem  w'takinwettu- 
wan  oskittapemomaweman  gwandowanek  naga  apch 
w'taginwettuwan  yohote  wechi-welijihi.  Nit  na  kisi 
kusyapasitit  naga  tojoo  omoosketunia  wapapyil  naga 
tojoo  egitoHo  neget  elikinlotmotits.  Nit  ettlowwit 
1'estumagatiek  w'kiiHkatani  w'k'chi-w'skinosiHinowow; 
nitlo  k'pawatmag'nkil  yot  ettlowsiyan  k'najiwichi 
kehman  eliat-k'chi  w'Hkinosismul.  Maleinte  naga  kisi 
westoltitit  yokt  wechiwejik  nit  na  sagem  onakisinn  ua 
wutelewestoon  w'tiyan  w'pemowsowinoom  nit  negum 
holithodmun  wenajiwi-chakekemiw  wicho  keman  w'siwe- 
8ul  kipnael.  Nit  apch  yokt  wechiwejik  onagesin  w'tele- 
wreston  olasweltum'n  kisi-weleyet  sagman  eliwulmatulit 
napch  okisiyinya  naga  tojoo  onestoin'nya  kisookch  etu- 
chiweswesittit. 

Wechiyowitit  nittech  apch  liwitasso  eldagemk  ekelhoo- 
chin  malemte  kiwachwuk  wesweainya.  Wechiyawitit  nit 
sagem  w'tokinwettuwan  oskittapem  nikt  k'siwesnowook 
kisachwuk  weswesinya  katama  kiseltumwownewin  toji 
neksayiu  omach-honya.  Naj)ch  moskettaso  wapap  kel- 
hodwei  naga  w'tegitmunya  w'tiyawa :  nit  yot  etlowsit 
Mikmakik  epit  wasis  w'ekittap  k'powatmagouk'cheneKin 
apch  wagisook  nio  nit  kigwusin  katagonkuthag'n  k'mach- 
kulit-hookowa.  Nit  ittmowioo  katama  okiseltum- 
wawun  omach-halin. 

Nit  apch  elok-h'dim'k  liwitasHO  n'skowh'din.  Nit 
apch  sagem  opechitagon  oskittapem  onachi-ketonkatin- 
ya  k'chikook  nit  appi  k'tunkatitit  nit  w'telogwsum- 
nia  tan  eli  pechputit  m'sioo  weyesis  nepahatijihi  malem 
te  m'sioo  kegw  kisogwew.  Nit  m'sioo  macheptaso 
gwandowanek  nit  etli  kitimawemittsoltitit  naga  kin- 
wetowan  nojikakolwet  (or  notgudmit)  w'talqneminow- 
ticook  k'waltewall  (or  wikw-poosaltin) .  Nit  m'sioo 


APPENDIX  34-9 


Here  they  were  greeted  informally  by  the  members  of 
the  tribe  with  hand-shaking,  etc.  The  evening  of  the 
first  day  was  spent  in  entertaining  the  visitors. 

On  the  next  day  the  messengers  sent  to  the  chief  de 
siring  to  see  all  the  tribe  assembled  in  a  gwamlowanek 
or  dance  hall.  When  the  tribe  had  congregated  there, 
the  strangers  were  sent  for.  who.  producing  their  strings 
of  wampum  to  be  read  according  to  the  law  of  the  big 
wigwam,  announced  the  death  of  the  chief  of  their  tribe, 
''their  eldest  boy''  (AY/;/  w'skinosisinou'nl) .  and  asked 
that  the  tribe  should  aid  them  to  elect  a  new  chief.  The 
chief  of  the  stranger  tribe  then  arose  and  formally  an 
nounced  to  his  people  the  desire  of  the  envoys,  stating 
his  willingness  to  go  to  aid  them,  his  fatherless  broth 
ers,  in  choosing  a  new  father.  The  messengers,  arising 
once  more,  thanked  the  chief  for  his  kindness  and  ap 
pointed  a  day  to  return  to  their  own  people. 

The  ceremony  known  as  Kelhoochun  then  took  place. 
The  chief  notified  his  men  that  his  brothers  were  ready 
to  go,  but  that  they  should  not  be  allowed  to  go  so 
soon.  The  small  wampum  string  called  kpUho\v?yi  or 
prolongation  of  the  stay  was  produced  at  this  point, 
which  read  that  the  whole  tribe,  men.  women  and  chil 
dren,  were  glad  to  see  their  brothers  with  them  and 
begged  them  to  remain  a  day  or  two  longer;  that  "our 
mothers"  (kig\vusiu) ,  i.  f\.  all  the  tribal  women,  would 
keep  their  paddles  yet  a  little  while.  This  meant  that 
the  messengers  were  not  to  be  allowed  to  depart  so 
soon. 

Here  followed  the  ceremony  called  X'skuhiiflin.  A 
great  hunt  was  ordered  by  the  chief  and  the  game 
brought  to  the  meeting-hall  and  cooked  there.  The 
noocbila-kalwet  or  herald  went  about  the  village  cry 
ing  wikw-pofisttltin,  which  was  intelligible  to  all.  Men, 
women  and  children  immediately  came  to  the  hall  with 
their  birch-bark  dishes  and  sat  about  the  game  in  a 


350  APPENDIX 

wen  w'nastowan.  Elque  milit  nitte  na  w'quaskoltinya 
wasisek  epitjik  w'skitapyik  pemip-hatijihi  waltewa  mos 
que  weya  malemte  pechik  sikowlutwuk  gwandowanek. 
Nitte  m'sioo  t'holi)iyanya  pemkemigek  nit  yokt  nojitop- 
hasijik  otephemwan  yayate  elapesit.  Yot  nit  elwit- 
tasik  elok-h'dim'k  egelhodwi  wikw-paltin;  nit  kisape- 
seltitit  omach  yapasinya.  Nitte  apch  neksayiu  appat 
aptdoowuk.  Nit  naga  tochio  h'nskowh'din  nit  apch 
yokt  wechiwejik  onakisin  peskw  w'tlintowatm'nhichi 
eleyiks  elittotits  omesomsowuk  peskwun  kensena  nisnol 
elintowatkil.  Nit  na  sagem  wiit  wechi  yot  wenanka- 
wan-na. 

Malemte  nit  mechintotim'k  nit  eagem  holpin  ep- 
pasio  gwandowanek  kelnek  pegholagnesis  naga  epesis 
nitte  omache  k'tumosin  omachetemun  opekholag'n 
naga  otlintowatmun  k'tiimaswintowag'n'l.  Nit  mis- 
wen  onayinyan  opemkan  w'nkittapyik  e})itjik  pechiote 
wasisek  nit  omikmow  powl'tinya. 

Nit  malemte  mechit  piye  apch  naga  tojoo  apch 
otakinwipunmunia  etuchi  mach-hatit.  Apch  kisatchitit 
nit  apch  sagem  nimwul-k'd'minya  hilelok-h'dimkil.  An- 
quotch  metch  nichi  kesspemi  minwukelhak  yot  nit  el- 
dakewag'n  anquotch  metch  nihilente  kessena  te  peskw 
kisoos  etasi-welaquiwigil  ])emkak ;  nit  quenni  wechi  yot. 


ELOK-H'DIM'K  TAN  ETUCHI  ELYOOT  SAGEM 

Malemte  m'sigekw  mitnaskiyi  nit  naga  toji  sankiyiw 
omajahapanya  malemtech  nikt  pechiyik  elyatit  weche- 
yawitit  nitte  na  omawemania  opemowsowinomwa  w'te- 
ginwetowania  eli  kisi-kiwkenitit  eli  pekwatotit  wicho- 


APPENDIX  351 


circle,  while  four  or  five  men  with  long-handled  dishes 
distributed  the  food,  of  which  every  person  had  a  share. 
This  feast  was  called  kelhoot\vi-wikw-poosaltin.  When  it 
was  over  the  Indians  dispersed,  but  returned  later  to 
the  hall  when  the  messengers  sang  again  their  saluta 
tion  songs  in  honor  of  their  forefathers,  in  reply  to 
which  the  chief  of  the  tribe  sang  his  song  of  greeting. 

When  the  singing  was  over,  the  chief  seated  himself  in 
the  midst  of  the  hall  with  a  small  drum  in  one  hand 
and  a  stick  in  the  other.  To  the  accompaniment  of  his 
drum  he  sang  his  tftumasoointawagunul  or  dance 
songs,  which  was  the  signal  for  a  general  dance,  followed 
by  another  feast. 

The  envoys  again  appointed  a  day  to  return,  but 
were  deterred  in  the  same  manner.  As  these  feasts  often 
lasted  three  weeks  or  a  month,  a  dance  being  held  every 
night,  it  was  frequently  a  long  time  before  they  could 
go  back  to  their  own  tribe,  because  the  chief  would  de 
tain  them  whenever  they  wished  to  return.  Such  was 
the  custom. 

THE  CEREMONY  OF   INSTALLATION 

When  they  reached  home,  however,  and  the  embassies 
from  the  other  Wetlwnaki  tribes  had  also  returned,  the 
people  of  the  bereaved  tribe  were  summoned  to  assem 
ble  before  the  messengers,  who  informed  them  of  the 
success  of  their  mission.  When  the  delegates  from  the 
other  tribes,  who  had  been  appointed  to  elect  the  chief, 
had  arrived  and  the  salutation  and  welcome  ceremonies 
had  been  performed,  an  assembly  was  called  to  elect 
the  chief. 

This  took  place  about  the  second  day  after  the  ar 
rival  of  the  other  Wuhnnuki  representatives.  A  suitable 
person,  a  member  of  the  bereaved  tribe,  was  chosen  by 


352  APPENDIX 


ketwag'n.  Miyawal  te  nikt  na  ketkik  otapch-yanya 
ki  w'kenitsepenik.  Nit  w'chi-mach-yiw  otaskowalmu- 
nia  wechiyan  nachiwichi  sakmakatenik.  Malemte 
pechiyik  om'sioo  nit  me  (?)  elok-h'diinkil-lelan  nach 
sekeptin  ewan  nut  pemkemek.  Pechiyatil  odenesisek 
kisi-pemkatil  kisi-n'skowh'ditit. 

Malemte  tama  nisook  nekiwik  naga  omache  hel-yanya 
m'tewagem'l  nit  sagem  kitwi  yotom'tewagwemul.  Ma 
lemte  kisachit  otemepelanya  h'nit  peskw  sagmak 
oponmowan  naga  w'nasettowan  oinaimiin'l  naga  na 
onas-hewhotlanya  pileyal  elequotewag'n'l.  Nit  jienkw 
sagem  onestornowan  yohot  8a^mal  kisiyajik  wutege 
k'chi-w'skinosismowa  k'tachwi-elokepa  tan  eli  kiHi-wu- 
lasweyekw  naga  na  k'tachichik  sit'wania  nekemch  na 
elookil  tan  wechi  miyawil  wahod  opemowsowinoom. 
Yot'l  na  echwi  elokejil  sagem  w'tacbiwi-sa^itonel  nrsioo 
tan  yoot'l  nekachikil.  Wtachwi-klamanel  chikow 
yoot'l  timkil  matn'toltimkil  w'tachwi  na  kig-ha 
opemowsowinoom.  Chikate  w'pemowKOwag'n  lawutik. 

Napch  omach  yot  asinya  gwandowanek  w'nachmoyo- 
wag'nya.  Napch  sa^em  w'kutomasin  na^a  wisek-han 
sa^mal  naginaskw  wiwekhod  pili  sagmal  naga  kiyka- 
mek. 

Apch  wespasakiwik  naga  oke])tinen  teboloman  el- 
wig'n'k  keswuk  nihitanke  yachihi  w'tliteboloma  wata- 
holoteh  elitebolomoot  sage  in.  Peskw  na  elipemket  wut 
eli  wisek-hot.  Eli  miloot  o'manimwa  agiiami  sagleyo- 
wal  katik  sagem  napch  wnt  piliwi  sagem  oskowiman 
naga  onestomowan  kesich  ]>igak  wutlokewag'nowal  mi- 
yawal  tenaokisajin  otewepoo«an m'tewagoem.  Nittleme- 
tewag'n-mel  osagmamwal  nikt  gaptinek  wiwunik  apwih- 
towatijil  ya  te  chikihig'n'l  kelnajit  ayat  na  tan  teppo 
yot  kegus  ewabligik  (]iiasijik  keinenia  pekusek  w'tachwi 
pekiyawal.  Yot  nit  itmowin  w'tachiwi  wulankeyowwow- 


APPENDIX  353 


acclamation  for  the  office  of  chief.  If  there  was  no  ob 
jection  to  him.  a  new  flag-pole  was  made  and  prepared 
for  raising,  and  a  chief  from  one  of  the  kindred  tribes 
put  a  medal  of  wampum  on  the  chief-elect,  who  was  al 
ways  clothed  in  new  garments.  The  installing  chief  then 
addressed  the  people,  telling  them  that  another  "eldest 
boy"  had  been  chosen,  to  whom  they  owed  implicit 
obedience.  Turning  to  the  new  chief  he  informed  him 
that  he  must  act  in  accordance  with  the  wishes  of  his 
people.  The  main  duties  of  a  chief  were  to  act  as  ar 
biter  in  all  matters  of  dispute,  and  to  act  as  command- 
er-in-chief  in  case  of  war,  being  ready  to  sacrifice  him 
self  for  the  people's  good  if  need  were. 

After  this  ceremony  they  marched  to  the  hall,  where 
another  dance  took  place,  the  new  chief  singing  and 
beating  the  drum.  A  wife  of  one  of  the  other  chiefs 
then  placed  a  new  deer-skin  or  bear-skin  on  the  shoul 
ders  of  the  new  chief  as  a  symbol  of  his  authority,  after 
which  the  dance  continued  the  whole  night. 

The  officers  of  the  new  chief  (iff'jitius)  were  still  to  be 
chosen.  These  were  seven  in  number  and  were  appointed 
in  the  same  manner  and  with  the  same  ceremonies  as 
the  chief.  Their  duties,  which  were  much  more  severe, 
were  told  them  by  the  installing  chief.  The  flag-pole, 
which  was  the  symbol  of  the  chief,  was  first  raised.  The 
<rf'I>tins  stood  around  it.  each  with  a  brush  in  his  hand, 
with  which  they  were  instructed  to  brush  off  any  par 
ticle  of  dust  that  might  come  upon  it.  This  signified 
that  it  was  their  duty  to  defend  and  guard  their  chief 
and  that  they  should  be  obliged  to  spill  their  blood  for 
him  in  case  of  n?ed  and  in  defence  of  the  tribe.  All 
the  women  and  children  and  disabled  persons  in  the 
tribe  were  under  the  care  of  the  ^jttinK.  The  chief 
himself  was  not  allowed  to  go  into  battle,  but  was  ex 
pected  to  stay  with  his  people  and  to  give  orders  in 
time  of  danger. 


354  APPENDIX 


wal  tan  te  quenowsiltil  pemowsowag'nawa  te  w'tlipoon- 
m'nia.  Wtachwi  lipoonmenia  opokenoom  ya  hotanke- 
yowa  tich-hi  nihitanke  yatgotachihi  tan  etuchi  nesa 
naguak  pecbyanikotit.  Chewi  noteyik  gaptinek  woot 
sagem  kislomot  kitama  kiseltumwawun  wichipnusin 
ansa  teppo  w'tankeyowa  opemowsowinoom  naga  w'note 
genekmen  tan  gekw-nesanaguak  pechiyak.  Nit  woot 
sagem  naga  otelitepsowinoom  okisiti)esotinia. 

Nit  apch  ketkil  elok-h'dimkil  malemte  nit  welagui- 
wik  nit  yaka  opemkanya  tegio  te  apch  echeguak  en- 
itespatek  w'tenkamhedoltinia.  Knowdoltowukepeskum- 
h'dinya  w'kiwik-apwelanya  metewagwemel.  Nit  m'sioo 
tan  elitowtoltitit  ek-hodasik  tan  woot  neglo-wecbiknik- 
tech  wikw-nekik  niltelkisek  hodasikil.  Nit  elok-h'dim'k 
anquoch  queneket  nihi  sente  kessena  te  pes-kisoos. 


Tan  etuchi  w'skinoos  pewatek  oniswitijil  en  w'takin- 
wetowan  w'nikigo  naga  tan  yot'l  pawatgil  nika  nio 
nitaskowtitiesil  netch  woot  k'takw-hemoow  w'takinwe- 
tuwan  w'telnai)em  nit  skawen  waplithodmuk  nittech 
tekw-chetunia.  Nit  woot  k'takw-k'moosiinilan  kelwa- 
silipil  pileyal  mowinewiyul  kessena  odook  kessena  quabi- 
tewiyul.  Nutch  woot  oskinoos  omachep-hon  odeneksonel 
yot  nackskw  wikowak  netch  nitponan  woot  neksonel 
nowtek  wigwamek ;  yote  ebonel  nisnol  naga  nowtek 
naga  k'soshone.  Nit  elichpi  milii)itasik  elawigwani  nit 
kisekelat  w'doneksonel.  Woot  loo  nackskw  oinitakwKel 
otakin-wetuwan  otelnapeni  malemte  kisi-mowemat 
w'nestowan  eliwisilit  w'skinosel  i)ecbipowat  matonijanel 
w'niswinya.  Nit  skawen  wablitthodmuk  nittech  woot 
kitakw-p'moos  w'telkiman  w'tusel  nowtek  pemekpit 
eneksone  nittech  nit  kisit  piye  nipwoltin  nitan  elikwn- 
sitasik  wigopaltin  niaweinitsoltin  ayot  pemkamik  nes- 
kow  h'dim'k.  Anquotch  quenatk't  pemlokemkil. 


APPENDIX  355 


After  the  tribal  officers  had  been  appointed,  the  great 
est  festivities  were  carried  on ;  during  the  day  they  had 
canoe  races,  foot  races  and  ball-playing,  and  during  the 
night,  feasting  and  dancing.  The  Indians  would  bet  on 
the  various  sports,  hanging  the  prizes  for  each  game  on 
a  pole.  It  was  understood  that  the  winner  of  the  game 
was  entitled  to  all  the  valuables  hung  on  this  pole.  The 
festivities  often  lasted  an  entire  month. 


THE  MARRIAGE  CEREMONY 

The  Ancient  Rite 

It  was  the  duty  of  the  young  Indian  man  who  wished 
to  marry  to  inform  his  parents  of  his  desire  stating  the 
name  of  the  maiden.  The  young  man's  father  then  no 
tified  all  the  relatives  and  friends  of  the  family  that  his 
eon  wished  to  marry  such  and  such  a  girl.  If  the  friends 
and  relations  were  willing,  the  son  was  permitted  to 
offer  his  suit.  The  father  of  the  youth  prepared  a  clean 
skin  of  the  bear,  beaver  or  deer,  which  he  presented  to 
his  son.  Provided  with  this,  the  suitor  went  to  the  wig 
wam  of  his  prospective  bride's  father  and  placed  the  hide 
at  the  back  of  the  wigwam  or  nowteh.  The  girl's  father 
then  notified  his  relations  and  friends,  and  if  there  was 
no  objection,  he  ordered  his  daughter  to  seat  herself  on 
the  skin,  as  a  sign  that  the  young  man's  suit  was  ac 
ceptable.  The  usual  wedding  ceremonies  were  then  held, 
viz.,  a  public  feast,  followed  by  dancing  and  singing, 
which  always  lasted  at  least  a  week. 


356  APPENDIX 


NIBOWE    ELDAKEWAG  N    YOT   PILIOO    YOT     KISI 
MAWETASIK 

Tan  etuchi  w'skinoos  ketwakatek  w'tachwich  na  kin- 
wettwa  w'nikiko  w'nestowan  nackskwyil  powatkil.  Netch 
woot  k'takw-hemoos  omaweman  w'telnapemwa  nit  skat- 
wen  waplit-hodmuk.  Nitch  w'dakinwettowania  nojikelol 
welijil  nitch  oinaeheptunia  nequotatkeyi  wapap  nittech 
nit  nrilatit  woot  nackwesk  omitakw-sel  naga  tan  te  kisi- 
kesitit  kesosejihi  najichik  lutkig  wapap  egitasik  nibowei. 
Liwitasso  k'lelwewei  yotech  w'tetle^itin'n  el^itnuwik 
w'nestowalch  na  eli-wisilit  oskinosel  nit  pawa.tek  nit'l 
nackskwuyil  oniswinya.  Xittech  nit  inetewentakw  nit- 
tech  weswi  yapasinia  yot  w'skinoos  wi^ek.  Nittech-et- 
laskowasooltitit  tegio  asittemoot.  Nittech  na  woot 
nackskw  omitakw-sel  omaweman  otelnajiemw'l  nittech 
skatwen  wablithamau;w  nit'l  pechi  kelolweliji)  nittlowen 
kegw  k'chi  chitwat  ewabli^ik  w'mestom'nch.  Nittech 
wagesso  k'tinipwooltimkepn.  Nittlo  m'sioo  li  wulit-hod- 
motit  nit  etepkisiti»iye.  Nit  neke  owkichinwuk  kiwi 
papatmotit  nitch  patlias  onipwik-han. 

Nittech  nitt'l  nibowe  eldakewag'n'l  elok-h'dim.  Wutech 
w'skinoos  omilvvan  pileyal  elquootewag'n'l  nit  kissewett 
woot  j)ilkatek  netch  omach-ya])asinia  oniswitijil  wigwek 
netch  w'natlasikwan  w'niswitijil  wenachi  Hekeptinenan 
w'niswitijil  na^a  kesossejihi.  Yot  nit  eliwittasik  eldake- 
wag'n  wulisakowdawapfn.  Nit  weswesit  wikwak  nutch 
nut  holpiyanya  yohot  na  pechi  kesosejihi  quesquesoos 
naga  pilskwessis  naga  gana  w'skittapyik.  Wutech  na 
w'skinoos  na  onag'nl  makeslasikasijihi  nittech  omac'h-ya- 
l>asinia  w'nachi-sekej)tinenya.  Malemtech  metla,sikow- 
doltin.  Nittech  uletonya  k'chi  mawepoltimek  wutec-h 
nackskw  towipootpoonek  liwitass  natpoonan  oskittap- 
yik  epijik  pechi  te  wasisek.  Wutech  na  w'skinoos  soks- 
agw  kotch  meketch  tlagw-te  mijwag'n  malemch  kisakw- 


APPEXD7X  3f>7 


THE    MARRIAGE    CEREMONY   IX    LATER    DAYS. 

After  the  adoption  of  the  wampum  laws  the  marriage 
ceremony  was  much  more  complicated. 

When  the  young  man  had  informed  his  parents  of  his 
desire  to  marry  and  the  father  had  secured  the  consent 
of  the  relations  and  friends,  an  Indian  was  appointed  to 
be  the  Krtoohvrtt  or  marriage  herald,  who.  taking  the 
string  of  wampum  called  the  AV/o7uvnre/,  went  to  the 
wigwam  of  the  girl's  father,  generally  accompanied  by 
as  many  witnesses  as  cared  to  attend.  The  herald  read 
the  marriage  wampum  in  the  presence  of  the  girl  and 
her  father,  formally  stating  that  such  and  such  a 
suitor  sought  his  daughter's  hand  in  marriage.  The 
herald,  accompanied  by  his  party,  then  returned  to 
the  young  man's  wigwam  to  await  the  reply.  After  the 
girl's  father  had  notified  his  relatives  and  friends  and 
they  had  given  their  consent,  the  wedding  was  per 
mitted  to  go  on. 

The  usual  ceremonies  then  followed.  The  young  man 
first  presented  the  bride-elect  with  a  new  dress.  She. 
after  putting  it  on,  went  to  her  suitor's  wigwam  with 
her  female  friends,  where  she  and  her  company  formally 
saluted  him  by  shaking  hands.  This  was  called  \yulinn- 
kowdowogon  or  salutation.  She  then  returned  to  her 
father's  house,  where  she  seated  herself  with  her  follow 
ing  of  old  women  and  girls.  The  groom  then  assem 
bled  a  company  of  his  friends,  old  and  young  men,  and 
went  with  them  to  the  bride's  wigwam  to  salute  her  in 
the  same  manner.  When  these  salutations  were  over  a 
great  feast  was  prepared  by  the  bride,  enough  for  all 
the  people,  men.  women  and  children.  The  bridegroom 
also  prepared  a  similar  feast.  Both  of  these  dinners 
were  cooked  in  the  open  air  and  when  the  food  was 


358  APPENDIX 


tek.    Nit  wikopaltinya  netch  w'gagalwaltinya  k'walte- 
wall.    M'nitte  wen  w'nestem  nit. 

Nit  omache-guaskoltinia  natchi  teppam  wan  wiko- 
palan.  Mechte  nibowattiinek  meskw  metekto.  Nitte 
otlas-hewhodlusooltinya  iiag-a  omach-yapasinia  ^wando- 
wanek.  Malemte  i>achaswook  gwandowanek  pechi  keso- 
Kejihi.  Nitte  kes  yapasitit  nitte  pesgowat  peskutenil  ech- 
wechi  k'chich  yot  lusoweskw  eliyit  kis  gwandowanek. 
Nit  ne  owkinoo-lusoo.  Ena  ne^um  omach-yapasinia 
kesooswechihi  inalemte  petapaswuk  kesyapasittit  nit 
apch  peskw-tay  peskowat,  Nitte  gaptin  omachep-han 
oniachi-ostook  kegania  oniswitijil. 

Malemte  epasitpokak  en-onatpoon-h'dinya  kiste  wula- 
quipwag'n.  Nitt  etli-mikomoot  yokt  kisiniswijik  nit 
yot'l  lusoweKquiwil  omache-kesoosanya  k'chi  epitjik. 
Otasohonel  na  onespiptonial. 


METEGUT. 


APPENDIX  359 


ready  they  cried  out  k'wultewnlL  "your  dishes."  Every 
one  understood  this,  which  was  the  signal  for  the  merry 
makers  to  approach  and  fall  to. 

The  marriage  ceremonies,  however,  were  not  over  yet. 
The  wedding  party  arrayed  themselves  in  their  best  at 
tire  and  formed  two  processions,  that  of  the  bride  en 
tering  the  assembly  wigwam  first.  In  later  times  it  was 
customary  to  fire  a  gim  at  this  point  as  a  signal  that 
the  bride  was  in  the  hall,  whereupon  the  groom's  pro 
cession  entered  the  hall  in  the  same  manner,  when  a 
second  gun  was  fired.  The  gpjttins  of  the  tribe  and  one 
of  the  friends  of  the  bride  then  conducted  the  girl  to 
the  bridegroom  to  dance  with  him.  At  midnight,  after 
the  dancing,  a  supper  was  served,  to  which  the  bride  and 
groom  went  together  and  where  she  ate  with  him  for 
the  first  time.  The  couple  were  then  addressed  by  an 
aged  man  (nojimikokeniit)  on  the  duties  of  marriage. 

Finally,  a  number  of  old  women  accompanied  the 
newly  made  wife  to  her  husband's  wigwam,  carrying 
with  them  her  bed-clothes.  This  final  ceremony  was 
called  uatboomiu,  taking  or  carrying  the  bed. 

P. 


THE     END. 


GLOSSARY  * 

AMznoda,  "basket"  (A.  aiid  P.);  cognitive  of  abazi, 
"tree,"  i.e.,  something  made  of  wood.  Cf.  P.  Vsnud. 

AbTstaueuch,  "marten"  (M.);  probably  cognitive  with  A. 
dpdnakes  and  panakos,  "  marten." 

AbukchSlQ,  "skunk  "  (M.);  cf.  P.  dplcMlu.  The  A.  word 
issegoilgw,  "skunk,"  from  a  cognitive  of  which,  viz., 
Ojibwe,  %ikdg,  is  derived  the  English  "skunk,"  and 
the  city-name  "Chicago,"  "place  of  skunks"! 

AklibTmo,  "bull  frog"  (P.);  cf.  M.  abUgemfi,  "bull-frog." 

Agunodamakuu,  "story"  (P.);  cf.  kt-dg'nud'mul,  "1  will 
tell  thee";  agunvdumaak' ,  "one  relates."  The  A. 
stem  ofldoka,  "  tell,"  is  clearly  a  metathesis  of  the  same 
root. 

Agwe'd'n,  "birch  canoe"  (P.);  see  M.  kwediin. 

Alsigontegw  =  Arsikantekw  is  composed  of  the  elements 
am,  "  empty  " ;  kan,  an  infix  which  signifies  "  cabin  " ; 
and  the  suffix  -tekw,  which  always  means  "  river " ; 
cf.  tego,  "wave."  The  modern  form  of  the  word  is 
Alsigontekw,  which  the  Indians  wrongly  connect  writh 
als,  "shell,"  and  translate  ''river  where  shells 
abound."  Als  appears,  however,  as  ess  in  the  older 
language.  See  on  this  subject,  GILL,  Jfotcs  sur  les 
Vieux  Mannscrits  Abenakis,  pp.  13  ff,  Montreal,  1886. 

Amwe"siik,  "wasps"  (P.);  cf.  M.  amues ,  "a  wasp." 

Aplasemwesitt,  "whirlwind"  (P.);  M.  plptdgCtgicddsik,  A, 
petegwilomseii. 

Appodumken,  like  the  Lumpeguin  (both  P.),  dwelt  under 
the  water.  He  had  long  red  hair  and  was  the  favorite 
bugaboo  used  by  Indian  mothers  to  frighten  the  chil 
dren  away  from  the  water.  Appodumken  is  identical 
*A.=Abenaki;  P.  =  Passamaquoddy;  Pen.  =  Penobscot;  M.=Micmac. 


364  GLOSSARY 


with  A.  Waodutnkenowat,  who  plugs  the  eyes,  ears, 
and  nostrils  of  drowned  corpses  with  mud. 

A'tosis,  "  snake  "  (P.) ;  in  M.  mtaatkum,  clearly  not  cognate. 

Atwusknigess,  a  Pass,  invisible  being  who  occasionally 
fells  trees  with  a  single  blow  of  his  stone  axe.  This 
accounted  for  the  fall  of  an  apparently  healthy  tree. 

Aiikogeg&'chk,  Blomidon;  "Dogwood  grove"  (M.):  also 
called  utkoguncMekkt  "bark  doubled  and  sewed  to 
gether." 

Awasos,  See  Miiuiu. 

Awesos,  See  Muuin. 

B'snud,  "basket"  (P.);  see  alaznoda. 

BflstjTk,  "they  sailed  off"  (P.);  3  p.  pi.  participle.  The 
singular  is  busit,  "one  who  embarks." 

Bft'uin,  'a  wizard  "  (M.)  =  P.  m'deoliii  in  meaning.  The 
English  powwow  is  a  derivative  from  the  Mass.  Nav 
ragansctt  cognitive  of  this  word;  poicwd,  "medicine 
man";  cf.  Roger  Williams,  "Key  to  the  Indian  Lan 
guage,"  Providence,  1827,  p.  111. 

Chessuyek,  "mosquitoes"  (P.).  The  singular  is  cliisu  or 
fsfuo,  q.i\  This  has  no  connection  with  M.  pijegnnjit 
and  A.  pegues,  "mosquito." 

Chibela'kwe,  "night  air  sprite,"  a  monster  consisting 
solely  of  head  and  legs,  without  a  body.  It  was 
always  seen  sitting  in  the  crotch  of  a  tree. 

N'chigunum,  "my  younger  brother"  (M.). 

Chikwenochk,  "turtle"  (P.). 

Chiuames,  "  a  fish  as  long  and  broad  as  a  man"  (M.  ?). 

Chinu,  a  Micmac  equivalent  of  P.  Kiica'kw,  q.v. 

Chipi'chkam,  "  horned  dragon  ",  really  a  huge  wizard  snake 
(M.). 

Elkomtuejul,  "he  is  calling  him,"  with  obviative  ending 
-ul  (M.). 

Eplt,  "woman";  pi.  epljik  (P.);  cf.  M.  ebit. 

Etuchi,  "so,"  "thus"  (P.);  cf.  A.  adoji. 

H&mwesuk,  See  Amwe»uk. 


GLOSSARY  366 


H'lamklk,  "hell"  (P.);  lit.,  "the  lower  land,  from  h'ldm, 

"below,"   and   ki,   J' land, " -f  locative    -k.     Cp.    A. 

Alomki. 

I,  excl.,  "oh!  "(P.). 
Kt-iyi-p'n,  "  we  have  "  (P.).     This  is  the  indu»ive  we,  i.e., 

thou  and  I.     The  exclusive  form  would  be  nt-iyi-p'n. 
Kak'aguch,  "crow"  (M.).     In  P.  kdkagos. 
Kaktiigwaas,  "thunder"  (M.);  really  "young  thunder,"  a 

common  proper  name. 
Kaktugwaasts,  "  little  thunder  "  (M.) ;  a  further  diminutive 

(ending  =  is)  of  Kdktugictias,  "little  thunder."     Kdk~ 

tugwCtdsis  means  properly,  "son  of  Little  Thunder." 
Kaliwahdasi,  "female  proper  name"  (P.). 
K'ehi,  "big,"  "large"  (P.);  also  A.  and  Penobscot. 
>Kchi-benabesk,  "large  rock"  (P.). 
Kejii,  "O  mother"  (M.);    voc.  of  nkech,  "my  mother." 

Cp.  A.  nt'k'n,  voc.  of  nigaices. 
Kekwaju,  "badger"  (M.);   cogn.  with  Ojib.,  mism-kak- 

icijis. 

Kekw?  "what?"  (P.);  cp.  A.  kayuil  M.  koguet  "what?" 
Kespugitk,  "a  place  name." 
Kcs  saak,  "long  ago"  (M.). 
Ketaksuwau't,   "spirits'    road"    (P.):   a    combination  of 

kctaktc,  "spirit,"  and  ati't,  "road." 
Kezitwazuch,  "Kearsarge"  (Pen.). 

Kitinisag'niiCi,  Pass,  proper  name  (?).     A  mythical  being. 
Kiwa'kw,  "giant    ghoul"   or    "ice-giant"   (P.):    cp.    A. 

kiira'ktca,  a  mythical  being,  similar  in  form  to  a  man, 

who  inhabited  the  snowrs  of  the  far  north. 
K'mewun,  "rain"  (P.);  cf.  P.  k'mein,  "it  is  raining." 
Ko'ko'khas,  "owl"  (P.);  cp.  M.  kukftgms,  A.  kokokhas. 
Kuhkw,  "earthquake"  (M.). 
Kuku'skiiiis,   "snowy  owl,"  a  P.  word,  undoubtedly  of 

onomatapoetic  origin. 

Kullti,  "a  fabulous  bird  of  gigantic  size"  (M.  and  P.). 
Kulpujot,  "one  rolled  over  with  handspikes"  (M.);  a  fab- 


GLOSSARY 


ulous  being  supposed  to  be  connected  with  the  changes 
of  season. 

Kwablt,  "beaver"  (P.);  cf.  M.  kobct. 

Kwabitsig,  "little  beaver"  (P.);  diminutive  of  kwdbit. 

Kwedun,  "canoe"  (M.).     See  Agwe'dim. 

Kwimu,  "loon"  (M.);  cp.  P.  ukicut. 

Lappilatwan,  Pass,  name  of  a  small  bird  which  sings  from 
sunset  until  quite  dark.  Luppilatiran  properly  means 
a  tree-fungus,  but  the  word  is  applied  to  this  bird  be 
cause  it  sits  in  the  branches  without  moving.  See 
Wappilattcau  and  Wechkutohebit. 

La'togwesuuk,  "Northland"  (P.). 

••  Lenni  Lenabc,  "  Delawares  "  (P.) ;  clearly  a  loan  word  from 
Miusi,  Linni  Lindpe,  "  the  men  "  (pur  excellence).  Cp. 
Prince,  "Proc.  Amer.  Philos.  Soc.,"  1899,  p.  186; 
"Amer.  Journ.  Philol.,"  p.  295,  n.  1. 

Lisignigeu,  "breastwork" (P.);  M.  lutkudddgun,  "hedge." 

Lox,  "wolverine"  (P.);  cogn.  with  A.  (dankan,  "wolver 
ine."  Note  the  metathesis. 

Lumpeguin,  "water  demon"  (P.);  see  Appodumken. 

Malikakwsquess,  pass,  female  name. 

Malsum,  "wolf"  (P.):  cp.  A.  monlsem. 
••    Malsumsis,  "  little  wolf  "  (P.),  the  diminutive  of  the  above. 

Manofi gamasak,  "river  elves"  (A.). 

M'deolin,  "  wizard,"  "  witchcraft " ;  pi. .  m'dcolin'wuk,  P. 
and  m'daulindwak,  (A.  and  Pen.).  Cf.  Ojibwe,  mede- 
win,  "witchcraft."  It  probably  means  originally 
"one  who  drums."  Cp.  Old  Delaware,  meteu,  "a  med 
icine  doctor";  also  a  turkey  cock,  from  the  drum 
ming  of  its  wings. 

Michihant,  "devil"  (P.);  a  combination  of  michi,  "bad" 
=  A.  maji  -\-  liant,  the  same  stem  seen  in  A.  Mada- 
JioMo,  "demon." 

Mikchik,  "turtle"  (P.);  cp.  M.  mikchikch. 

Mi'ko,  "squirrel"  (P.);  cp.  A.  mi'kowa. 

Mi'kumwess,  "wood  devil";  pi.  mi'kumwessiik;  a  small 


GLOSSARY  367 


spirit  normally,  which  has  the  power,  however,  of  in 
creasing  its  stature  at  will. 

Mlpis,  "little  leaf"  (Pass,  diminutive);  pi.  mipyll.  Cp. 
M.  nebe,  "leaf." 

M'skikwul  wuli-m'haskil,  "perfumed  grass"  (P.).  Cp. 
M.  Mskegul,  "grass,"  and  welemaak,  "fragrant";  A. 
m'&kikoal,  "  grass. " 

Monimquess,  "woodchuck"  (P.).     See  M.  munumkwech. 

Munumkwech,  "woodchuck"  (M.);  see  P.  monimquesa. 

Mus,  "moose"  (P.);  see  M.  Team.  The  English  moose  is 
undoubtedly  a  loanword  from  Pass,  mus;  cp.  Pen. 
minis;  A.  moflz. 

Muschik,  "  place  name  "  (P.). 

Musesaaqua,  "horse  fly"  (P.);  cp.  M.  msusok. 

K-musums,  " thy  grandfather ";  k-musorns'n,  "our  grand 
father"  (P.);  cp.  A.  n'mahom,  "my  grandfather." 

MriQin,  "bear"  (M.)  and  P.  In  A.  and  Pen.  we  find 
airasos  and  aicesos  respectively. 

Naga,  "and"  (P.);  M.  ak;  A.  ta. 

N'gumYch,  "my  grandmother"  (M.);  cp.  A.  nokemes. 

Nekm'kila,  "  I  am  big  "  (P.). 

Nemchaase,  "arise"  (M.). 

Nenagimk,  "hurry  up !  "  (M.). 

Ne'seyik,  Pass,  place-name  =  "the  muddy  lake." 

Nik'n,  "O  mother"  (A.);  dim.  voc.  of  nirjawcs,  "my 
mother." 

NY1,  "I "(P.  andM.). 

Nipoii,  "summer  "  (P.);  also  niben  in  Abenaki. 

Nit,  "that "(P.). 

N'mokkswess,  "sable"  (P.);  see  M.  abistaneuch. 

Nofiwat,  "long  ago"  (A.);  cp.  Pen.  ndwad. 

Nowut  Kemaganek,  a  Pass,  place-name. 

Nsk^manul,  "silver  plates"  (P.). 

NugumTch,  "  my  grandmother  "  (M.).     See  Jf'gumich. 

Nujich,  "my  grandchild"  (M.). 

Nulnks,  "my  nephew"  (M.). 


GLOSSARY 


Ogomkeok,  place-name  (M.). 

Onwokun,  place  name  (M.);  "a  causeway";  cp.  A.  onda- 

iralianik,  "a  divide." 
N-osesak,  "my  children  "  (P.). 
Pi  'die,  "long  ago"  (P.). 
Piliomeskasik  k'tak'mig\v,  "  Newfoundland"  (P.).      This 

is  a  literal  translation  of  the  English  name.     See  Uk- 


•  Pilowi,  "strange"  (A.  Pen.  Pass.). 
Piktuk,  place-name  (M.). 
Pligun,  "Cape  Split"  (P.);  M.  plekteok,  "  large  handspikes 

for  breaking  open  a  beaver  dam.  " 
P'mula,  "night-air  demon"  (A.).     This  word  occurs  also 

in  Passamaquoddy  and  Penobscot  as  the  name  of  a 

flying  malevolent  sprite. 
Pogum'k,  "black-cat"  (P.);  an  animal  of  the  mink  tribe, 

sometimes  called  "fisher." 
Pujiuskwess,   "pitcher."      Pass,  word   denoting  an  evil 

witch;  cp.  M.  PikchimskwevQ,. 
Pulowech,  "partridge  "  (M.). 
Puloweche  munigu,  "  Partridge  Island  "  (M.). 
1  Pun,  "winter"  (P.);  cp.  A.  pon. 
Putup,  "whale"  (P.);  M.  biitup. 
K-putwusin,  "let  us  take  council"  (P.);  cp.  A.  podaira- 

zina,  both  1  p.  pi.  inclusive. 
Saak  ;  see  kes. 
Sugem,  "chief"  (P.);  cp.  A.  tiofigmo-ft.     English  sagamore 

is  a  loanword  from  this. 

Sakskadu,  "squirrel"  (M.  and  P.).     See  SexMtu. 
Saiinesen,  "south   wind"    (P.);  cp.  A.  soflwanaki,  "the 

southland." 

*S5nap,  "man"  (P.);  cp.  A.  sanoflba;  Pen.  senobe. 
Senusoktun,  "warming  breeze"  (P.). 
Sexkatu,  "squirrel";  see  sdkskddu. 
Nsiwes,  "my  brother"  (P.). 
Skitap,  "man"  (P.);  cp.  old  Pass,  wusketomp. 


GLOSSARY  369 


Squ'tes,  "little  fire  "(P.);   dim.   of  «qut,  "lire";   cp.  A. 

skireda. 

Team,  "moose"  (M.);  See  Mu*. 
Tiakeiich,  "mink"  (M.);  cp.  P.  ctiidkes. 
Tomawe,  tobacco"  (P.  and  M.}. 
Tsiso,  "  mosquito  "  ;  see  clteszuyek. 
Tum'higen,  "axe"  (P.);  cp.  A.  tamaliigan. 
Tum'higenpowagon,  "tomahawk-pipe"  (P.). 
Ukchig'mucch,  "sea  duck"  (M.). 

Uktakumkiik,  "Newfoundland"  (M.);  lit.,  "the  mainland." 
Uktukamkw,   "Newfoundland"  (P.);   the  usual  form  is 

piliomeskasik  k'tak'miffic,  q.  v. 
Unamagik,   "otters"  (P.);  cp.  A.  unegigw,   "otter."     A 

place  name. 
•Upsinai,  "  medicine-bag  "  (M.) 


Lskijm     i 

AVaagu'kw,  "lice"  (M.). 

AVabab,  "wampum"  (P.);   lit.,  "something  white,"  from 

the  color  of  the  shells.     In  A.  skirdnzo. 
Wabanaki,  "the  land  of  the  dawn,  or  east"  (P.  and  Pen.); 

in  A.  Woflbanaki,  from  tcoflban,  "dawn"  (lit.,  "whit 

ening  ")  -|-  aki,  "land."     This  also  means  "an  East- 

lander." 

"VVahwun.  "egg"  (P.);  M.  irau;  A.  iroflwan. 
AVappilatwan,  "toadstool"  (P.);  punningly  applied  as  an 

epithet  to  Lappilatwan,  q.v.     See  wecMcutonebit. 
Wa'sis,  "child"  (P.);  cp.  A.  cucoTms. 
W'chipi,  "East  wind  "(P.). 
Webetumekw,  "shark"  (M.). 
Wechkutonebit,    "he  sits  with  his  mouth  open"  (P.); 

parti.,  3  p.,  singular.    See  Lappilatwan  and   Wappi- 

lattran. 

Wegadusk,  "northern  lights"  (M.). 
Wnag'meswuk,  "fairies"  (P.);   small  beings  in  human 

form  of  a  benevolent  character. 


370  GLOSSARY 


Wichkwidlakunchich,  "small  dish  of  bark"  (P.). 

Wigit,  "he,  they  live  or  lives"  (P.);  parti.,  3  p.,  sing,  and 

plural.     The  stem  wig,  "dwell,  live,"  is  common  to 

all  the  Algic  idioms.     Cp.  wigwam,  "a  house." 
Wigaladumucli,  "elves";  pi.  -uk (M.). 
"Winpe,  a  Pass,  evil  spirit,  perhaps  cogn.  with  M.  Winttit, 

"devil." 

"VViwtlmekw,  a  Pass,  horned  monster,  living  in  the  water. 
Wucbo'sen,   "north  wind"   (P.).     This  word  denotes  a 

fabulous  eagle  which  causes  the  wind  by  the  motion 

of  his  wings. 
Wut,  "that "(P.). 

Owing  to  lack  of  space,  this  Glossary  contains  only  the  most  impor 
tant  Indian  words  which  appear  in  the  English  text.  No  attempt  has 
been  made  to  explain  the  Indian  headings  grammatically,  nor  the  text 
of  quoted  poems.  P. 


OTHER  WORKS  BY 

CHARLES  GODFREY  LELAND 

The  Poetry  and  Mystery  of  Dreams,  1850 

Hans  Breitmann's  Ballads,  1868 

The  English  Gypsies  and  Their  Language,  1872 

English  Gypsey  Ballads,  1873 

Life  of  Abraham  Lincoln,  1881 

The  Minor  Arts,  1881 

The  Gypsies,  1883 

The  Algonquin  Legends  of  New  England,  1884  (3d  edition  1885) 

Dictionary  of  Jargon  and  Slang  (in  collaboration  with  Prof.  Barrere) 

1891  ' 

Gypsey  Sorcery,  1891 
Legends  of  Florence,  3d  series,  1895-6 
Hans  Breitmann  in  Tyrol,  1895 
Songs  of  the  Sea  and  Lays  of  the  Land,  1895 
Mending  and  Repairing,  1896 

One  Hundred  Profitable  Arts  (issued  as  a  series  of  handbooks) 
Legends  of  Virgil,  1899 
The  Gothic  Mother  Goose  (in  preparation) 
Flaxius  (in  preparation) 


OTHER  WORKS  BY 

JOHN    DYNELEY  PRINCE 

Notes    on    the  Language     of   the  Eastern  Algonkin  Tribes,  in  the 

American  Journal  of  Philology,  ix.  pp.  310-316,  1888 
Archteology  in  Turkey,  in  the  New  York  Independent,  Dec.  6,  1888 
The  Linguistic  Position  of   the  Osmanli    Turkish,  in  Johns  Hopkins 

University  Circular,  April,  1891 
MENE  MENE  TEKEL  UPHARSIN,  an  historical  study   of   the  Fifth 

Chapter  of  Daniel,  with  translation  of  the    Cyrus  Cylinder  and 

the  Annals  of  Nabonidus,  Baltimore,  1893 
The  Syntax  of  the  Assyrian  Preposition  Ina,  in  the  Proceedings  of  the 

American  Oriental  Society,  April,  1895,  pp.  ccxviii-ccxxvi 
The  Book  of  Psalms,  English  Translation  of  Wellhausen's  Notes,  in  the 

Polychrome  Edition  of  the  Old  Testament,  Leipzig,  189') 
Brasluniauo  Bagdad,  in  theDrych  (Welsh  Newspaper),  March  5,  1896 
The  Piissamaq noddy    Wampum    Records,  in  the  Proceedings  of    the 

American  Philosophical  Society,  pp.  479-495, 1897 
Old  Testament  Notes,  in  the  Journal  of  Biblical  Literature,  xvi.  pp. 

175-6, 1897 
The  Syntax  of    the  Assyrian    Preposition   Ana,  in  Journal  of  the 

American  Oriental  Society,  xviii.  pp.  355-6, 1897 
Some   Passamaq noddy  Documents  in  the  Annals   of  the  New  York 

Academy  of  Science,  xi.  nr.  13,  pp.  369-377, 18"98 
On  Daniel  viii.  11-12,  in  Journal  of  Biblical  Literature,  xvii.  pp.  203  ff. 

1898 

Assyrian  Prepositional  Usage,  Journal  of  the  American  Oriental  So 
ciety,  xx.  pp.  1-11,  1899 

A  CRITICAL  COMMENTARY  on  the  Book  of  Daniel,  Leipzig,  1899 
On  Psalm  ii.  12,  in  Journal  of  Biblical  Literature,  xix.  pp.  1-4,  1900 
Forgotten  Indian  Place-Names  in  the  Adirondacks,  Journal  American 

Folklore,  1900,  pp.  12&-128 
Some  Passamaquoddy  Witchcraft  Tales,  in  Proceedings  of  the  American 

Philosophical  Society,  xxxviii.  pp.  181-1 «»,  1900 
The  Unilingual  Inscriptions  K.  138  and  K.  3232  translated  from  the 

Sumerian,  Journal  of  the  American  Oriental  Society,  xxi.  pp.  1-22, 

1900 
Notes  on   Passamaquoddy   Literature,  in   Annals  of  the  New  York 

Academy  of  Science,  xiii.  pp.  381-380, 1901 
Notes  on  the  Modern  Minsi  Delaware  Dialect,  American  Journal  of 

Philology,  xxi.  pp.  295-302, 1901 
The  Modern  Dialect  of  the  Canadian  Abenakis,  in   Miscellanea  Lin- 

guistica  in  Onore  di  Graziodio  Ascoli,  pp.  343-362,  1901 


FLAXIUS, 

OR  LEAVES  FROM  THE  LIFE  OF  AN  IMMORTAL 

BY 

CHARLES  GODFREY  LELAND,  F.R.S.L., 
A.M.  (Harvard)  &c. 

Published  by  P.  WELLBY,  LONDON. 

"  It  Is  not  so  much  the  spirit  of  Breitinann  which  animates  these  pages 
as  that  of  Pantagruel.  From  the  President  of  the  United  States,  Roose 
velt,  he  goes  to  Hamlet  and  resolves  to  visit  Hades.  The  tale  of  Flaxius 
and  the  Were-wolf  is  a  brilliant  narrative.  .  .  .  Flaxius  breaks  a  lance 
for  Jezebel  and  also  for  Herodias  with  graceful  impartiality.  The 
chapter  on  the  Bookseller  is  among  the  most  charming  in  the  work.  .  .  . 
It  is  quite  certain  that  many  readers  will  welcome  Flaxius  as  a  philoso 
pher  seeking  la  vraie  verit^  a  philosopher  whose  sympathy  is  very  hu 
man,  and  who  has  in  spite  of  all  his  erudition  .  .  .  something  of  the 
naive  spontaneous  pen  of  his  Teutonic  rival,  Hans  Breitmann. 

Condensed  from  a  review  of  150  lines  in  the  London  Academy. 

"The  prose  which  is  nearly  all  the  book  is  a  continued  delight  and 
surprise  in  its  humorous  ideas,  as  well  as  in  its  more  pitiful  and  thought 
ful  moods."  "  The  whole  is  a  literary  entertainment  of  a  rare  and 
delicate  kind.  Truly  it  is  one  of  the  daintiest,  quaintest,  most  frolicsome, 
and  at  the  same  time  most  spiritual  of  jeux  d"1  esprit.1"— The  (London) 
Free  Lance. 

"  An  extremely  pleasant  and  agreeable  book.  ...  No  one  who  cares 
for  curious  customs  presented  in  a  quaint  and  entrancing  manner  will 
miss  '  Flaxius :  Leaves  from  the  Life  of  an  Immortal.11 "— Pall  Mall 
Gazette. 


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